Panarion (Medicine Chest Against Heresies), Haer. 1-64 28.7.1–30.3.9
Greek text: Holl, GCS 25/31 (Greek text: Karl Holl, ed., Epiphanius, Bände 1-2 (GCS 25, 1915, and GCS 31, 1922, Leipzig: Hinrichs), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0. The digitized file's own metadata describes it as spanning Holl's volumes 1-3 (1915-1933), but its text in fact ends at Haer. 64 (confirmed: the last division is Haer. 64, on Origen, matching the end of GCS 31); Holl's third volume (GCS 37, 1933) is not present in this digital text.).English: Claude (claude-opus-5-5), public domain (CC0).
Haer. 28, chapter 7
28.7.1Holl GCS 25/31:319
7. Πανταχόθεν τοίνυν φωρατὸς ἂν εἴη Κήρινθος καὶ οἱ ἀμφʼ αὐτόν, ἀπατηθεὶς ὁ τάλας καὶ ἄλλοις αἴτιος γεγονὼς ἀπωλείας, τῶν θείων γραφῶν σαφῶς ἡμῖν κατὰ λεπτότητα περὶ πάντων εἰσηγουμένων.
7. Pantachothen toinyn phōratos an eiē Kērinthos kai hoi amphʼ auton, apatētheis ho talas kai allois aitios gegonōs apōleias, tōn theiōn graphōn saphōs hēmin kata leptotēta peri pantōn eisēgoumenōn.
7. Cerinthus and his followers, then, can be detected on every side — the wretch who was deceived and became the cause of destruction to others — since the divine Scriptures instruct us clearly and in detail about everything.
Notes and citation
Summary: Scripture exposes Cerinthus on every point.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 28.7.1 (Holl GCS 25/31:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-28-7-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
28.7.2Holl GCS 25/31:319
οὔτε γὰρ ἐκ σπέρματος Ἰωσὴφ ὁ Χριστός, ἐπεὶ πῶς ἔτι σημεῖον εἴη τὸ γέννημα, καὶ τὸ παρὰ τῷ Ἠσαΐᾳ εἰρημένον πῶς ἔτι συσταθήσεται, ὡς εἶπεν »αὐτὸς ὁ κύριος δώσει ὑμῖν σημεῖον· ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν« καὶ τὰ ἑξῆς·
oute gar ek spermatos Iōsēph ho Christos, epei pōs eti sēmeion eiē to gennēma, kai to para tǭ Ēsaïą eirēmenon pōs eti systathēsetai, hōs eipen »autos ho kyrios dōsei hymin sēmeion; idou hē parthenos en gastri hexei kai texetai huion« kai ta hexēs;
For Christ is not from the seed of Joseph; otherwise how could his birth still be a sign, and how could what was said in Isaiah still stand, as he said, “The Lord himself will give you a sign: behold, the virgin will conceive in her womb and bear a son,” and what follows?
Isa 7:14 (quotation, high confidence)
Notes and citation
Summary: Isaiah's sign of the virgin refutes the claim that Christ was Joseph's son.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 28.7.2 (Holl GCS 25/31:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-28-7-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
28.7.3Holl GCS 25/31:319
πῶς δὲ ἔτι πληρωθήσεται τὸ εἰρημένον παρὰ τῆς ἁγίας παρθένου πρὸς τὸν Γαβριήλ »πῶς ἔσται τοῦτο, ὅτι ἄνδρα οὐ γινώσκω« καὶ αὐτοῦ λέγοντος »πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ καὶ δύναμις ὑψίστου ἐπισκιάσει σοι« καὶ τὰ ἑξῆς, πῶς δὲ ἔτι πάλιν οὐκ ἐλεγχθήσεται αὐτῶν ἡ ἄνοια,
pōs de eti plērōthēsetai to eirēmenon para tēs hagias parthenou pros ton Gabriēl »pōs estai touto, hoti andra ou ginōskō« kai autou legontos »pneuma hagion epeleusetai epi se kai dynamis hypsistou episkiasei soi« kai ta hexēs, pōs de eti palin ouk elenchthēsetai autōn hē anoia,
And how could the words of the holy Virgin to Gabriel still be fulfilled, “How shall this be, since I do not know a man?” and his answer, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you,” and what follows? And how will their folly not again be refuted,
Luke 1:34 (quotation, high confidence) · Luke 1:35 (quotation, high confidence)
Notes and citation
Summary: The annunciation shows that the conception was not by a man.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 28.7.3 (Holl GCS 25/31:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-28-7-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
28.7.4Holl GCS 25/31:319
τοῦ εὐαγγελίου σαφῶς λέγοντος ὅτι »ηὑρέθη ἐν γαστρὶ ἔχουσα πρὶν ἢ συνελθεῖν αὐτούς«;
tou euangeliou saphōs legontos hoti »hēurethē en gastri echousa prin ē synelthein autous«?
when the Gospel says plainly that “she was found to be with child before they came together”?
Matt 1:18 (quotation, high confidence)
Notes and citation
Summary: Matthew says Mary conceived before she and Joseph came together.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 28.7.4 (Holl GCS 25/31:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-28-7-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
28.7.5Holl GCS 25/31:319
ἔστιν δὲ γνῶναι σαφῶς ὅτι οὐδὲ ὅλως συνῆλθον. μὴ γένοιτο γὰρ τοῦτο εἰπεῖν, ἐπεὶ οὐκ ἂν μετὰ σταυρὸν προενόει παραθέσθαι αὐτὴν Ἰωάννῃ τῷ ἁγίῳ παρθένῳ, ὡς λέγει »ἴδε ἡ μήτηρ σου« καὶ τῇ αὐτῇ »ἴδε ὁ υἱός σου«.
estin de gnōnai saphōs hoti oude holōs synēlthon. mē genoito gar touto eipein, epei ouk an meta stauron proenoei parathesthai autēn Iōannę̄ tǭ hagiǭ parthenǭ, hōs legei »ide hē mētēr sou« kai tę̄ autę̄ »ide ho huios sou«.
And it can be known clearly that they never came together at all. Far be it from us to say so! For otherwise he would not have taken care, after the cross, to entrust her to the holy virgin John, as he says, “Behold your mother,” and to her, “Behold your son.”
John 19:26 (quotation, high confidence) · John 19:27 (quotation, high confidence)
Notes and citation
Summary: Christ's entrusting Mary to John shows that she remained a virgin.
- Epiphanius argues for Mary's perpetual virginity; he calls John a virgin, following a widespread tradition.
Notes on the original text
- Digital text corrected (OCR letter error): οὑός → υἱός.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 28.7.5 (Holl GCS 25/31:319; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-28-7-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
28.7.6Holl GCS 25/31:319–320
ἔδει γὰρ αὐτὸν παραδοῦναι αὐτὴν τοῖς αὐτῆς συγγενέσιν ἢ τοῖς τέκνοις τοῦ Ἰωσήφ, εἴπερ ἦσαν ἐξ αὐτῆς, Ἰακώβῳ φημὶ καὶ Ἰωσῇ καὶ Ἰούδᾳ καὶ Συμεῶνι. υἱοῖς οὐσι τοῦ Ἰωσὴφ ἀπὸ ἄλλης γυναικός. οὐδὲ γὰρ κέχρηται τῇ παρθένῳ ὅλως, μὴ γένοιτο· εὑρίσκεται γὰρ μετὰ τὸ γεγεννηκέναι ἡ παρθένος ἄχραντος.
edei gar auton paradounai autēn tois autēs syngenesin ē tois teknois tou Iōsēph, eiper ēsan ex autēs, Iakōbǭ phēmi kai Iōsę̄ kai Ioudą kai Symeōni. huiois ousi tou Iōsēph apo allēs gynaikos. oude gar kechrētai tę̄ parthenǭ holōs, mē genoito; heurisketai gar meta to gegennēkenai hē parthenos achrantos.
For he ought to have given her over to her own relatives, or to the children of Joseph, if they had been hers — I mean James, Joses, Judas, and Simeon, who were sons of Joseph by another wife. For he had no relations with the Virgin at all, far from it; the Virgin is found undefiled even after giving birth.
Mark 6:3 (allusion, medium confidence) · Matt 13:55 (allusion, medium confidence)
Notes and citation
Summary: Jesus' brothers were Joseph's sons by another wife.
- The names follow Mark 6:3 and Matt 13:55. Epiphanius holds that the “brothers” were Joseph's sons by an earlier marriage, a view he defends at length in Panarion 78.
Notes on the original text
- Digital text corrected (OCR misreading): τ[ι παρθένῳ → τῇ παρθένῳ.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 28.7.6 (Holl GCS 25/31:319–320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-28-7-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
28.7.7Holl GCS 25/31:320
άλλὰ περὶ τούτων ἤδη ἐν ἄλλῳ μοι λόγῳ σαφῶς πεπραγμάτευται καὶ πραγματευθήσεται· ὡδε δὲ ἐν μέρει ὡς ἐν παρεκδρομῃ περὶ τῆς τούτων ὑποθέσεως εἴρηται, ἵνα μὴ ἑτέρων δηγμάτων βουλόμενος ποιῆσαι ἴασιν καὶ ἑτέρων δηλητηρίων ἄκος καὶ ἀλεξητήριον * εἰς ἄλλα τοὺς ἐντυγχάνοντας παρεκτρέψω.
alla peri toutōn ēdē en allǭ moi logǭ saphōs pepragmateutai kai pragmateuthēsetai; hōde de en merei hōs en parekdromę̄ peri tēs toutōn hypotheseōs eirētai, hina mē heterōn dēgmatōn boulomenos poiēsai iasin kai heterōn dēlētēriōn akos kai alexētērion * eis alla tous entynchanontas parektrepsō.
But these matters have already been treated clearly by me in another work, and will be treated again. Here they have been mentioned in part, as a digression concerning their hypothesis, so that, wishing to provide healing for other bites and a remedy and antidote for other poisons, I may not turn my readers aside … to other matters.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Epiphanius defers fuller treatment of Mary's virginity to another work.
- A gap is marked in the Greek before εἰς ἄλλα. The other work is probably the Ancoratus; the later treatment is Panarion 78.
Notes on the original text
- Digital text corrected (OCR letter error): ὑποδέσεως → ὑποθέσεως.
Cite (SBL): Epiphanius, Pan. 28.7.7 (Holl GCS 25/31:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-28-7-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
28.7.8Holl GCS 25/31:320
πλὴν ἐκ παντὸς τῷ τὴν σύνεσιν κεκτημένῳ μάταιος ἡ τούτων καταχλεύαστος διδασκαλία συσταθήσεται, παρὰ μὲν τοῖς ἀποστόλοις ἐλεγχομένη, παρὰ δὲ τοῖς συνετοῖς καταγινωσκομένη, ἐκ θεοῦ δὲ καὶ τοῦ αὐτοῦ τῆς ἀληθείας κηρύγματος ἐκβαλλομένη.
plēn ek pantos tǭ tēn synesin kektēmenǭ mataios hē toutōn katachleuastos didaskalia systathēsetai, para men tois apostolois elenchomenē, para de tois synetois kataginōskomenē, ek theou de kai tou autou tēs alētheias kērygmatos ekballomenē.
In any case, to anyone who has understanding their ridiculous teaching will be shown to be vain from every side: refuted by the apostles, condemned by the intelligent, and cast out by God and by the proclamation of his truth.
Notes and citation
Summary: The Cerinthian teaching stands condemned.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 28.7.8 (Holl GCS 25/31:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-28-7-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 28, chapter 8
28.8.1Holl GCS 25/31:320
8. Καλοῦνται δὲ πάλιν οὗτοι Μηρινθιανοί. ὡς ἡ Μοῦσα εἰς ἡμᾶς φάσις περιέχει. εἴτε γὰρ ὁ αὐτὸς Κήρινθος Μήρινθος πάλιν ἐκαλεῖτο, οὐ πάνυ τι σαφοῦς περὶ τούτου ἴσμεν, εἴτε ἄλλος τις ἦν Μήρινθος ὀνόματι συνεργὸς τούτου, θεῷ ἔγνωσται.
8. Kalountai de palin houtoi Mērinthianoi. hōs hē Mousa eis hēmas phasis periechei. eite gar ho autos Kērinthos Mērinthos palin ekaleito, ou pany ti saphous peri toutou ismen, eite allos tis ēn Mērinthos onomati synergos toutou, theǭ egnōstai.
8. These are also called Merinthians, as the report that has come to us contains. Whether the same Cerinthus was also called Merinthus — we know nothing very clear about this — or whether there was another, named Merinthus, who worked with him, is known to God.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Whether Merinthus was another name for Cerinthus is uncertain.
- The Greek ἡ Μοῦσα εἰς ἡμᾶς φάσις is corrupt; the sense “the report that has come to us” is required. Epiphanius himself leaves the identity of Merinthus open.
Notes on the original text
- Digital text corrected (initial letter lost in OCR): ἦν ήρινθος → ἦν Μήρινθος.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 28.8.1 (Holl GCS 25/31:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-28-8-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
28.8.2Holl GCS 25/31:320
ἤδη γὰρ εἴπαμεν ὅτι οὐ μόνον αὐτὸς ἐν Ἰεροσολύμοις πολλάκις ἀντέστη τοῖς ἀποστόλοις, ἀλλὰ καὶ οἱ σὺν αὐτῷ καὶ ἐν τῇ Ἀσίᾳ· πλὴν ἤτοι αὐτὸς εἴη ἢ καὶ ἄλλος σὺν αὐτῷ συνεργὲς· τὰ ὅμοια αὐτῷ φρονῶν καὶ συμπράττων εἰς τὰ ἴσα, οὐδὲν διαφέρει. ἡ γαρ πᾶσα αὐτῶν κακοτροπία τῆς διδασκαλίας τοῦτον ἔχει τὸν χαρακτῆρα, Κηρινθιανοὶ δὲ ὁμοῦ καὶ Μηρινθιανοὶ οὑτοι καλοῦνται.
ēdē gar eipamen hoti ou monon autos en Ierosolymois pollakis antestē tois apostolois, alla kai hoi syn autǭ kai en tę̄ Asią; plēn ētoi autos eiē ē kai allos syn autǭ synerges; ta homoia autǭ phronōn kai symprattōn eis ta isa, ouden diapherei. hē gar pasa autōn kakotropia tēs didaskalias touton echei ton charaktēra, Kērinthianoi de homou kai Mērinthianoi houtoi kalountai.
For we have already said that not only did he himself oppose the apostles many times in Jerusalem, but also those with him, and in Asia too. But whether it was he himself or another with him, a fellow worker who thought as he did and worked with him to the same ends, makes no difference. For the whole perversity of their teaching bears this character, and they are called both Cerinthians and Merinthians.
Notes and citation
Summary: Whoever Merinthus was, the sect is the same.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 28.8.2 (Holl GCS 25/31:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-28-8-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
28.8.3Holl GCS 25/31:320–321
Καὶ ταῦτα περὶ ταύτης τῆς δεινῆς καὶ ἑρπετώδους μοχθηρίας διεξιόντες πάλιν ἐπὶ τὰς ἑξῆς προβαίνομεν, εὐχαριστοῦντες μὲν ὅτι τὸ πέλαγος τούτων τῶν κακῶν δογμάτων ἀβλαβῶς διενηξάμεθα, εὐχόμενοι δὲ ἵνα ἐν τοῖς ἑξῆς παρεντυχόντες, ὡς εἰς δυσθαλάττια καὶ θηριώδη βράχη παρεμπεσόντες μὴ ἀδικηθῶμεν, ἀλλὰ σωτηρίας τύχωμεν τῆς ἀπὸ τῆς μελλούσης ἡμῖν ὑφήγησιν ἀναφαίνεσθαι ἀληθείας ἐν τῷ ἡμᾶς συνιστᾶν αὐτήν τε καὶ τὴν ἐπʼ αὐτῇ κενοφωνίαν.
Kai tauta peri tautēs tēs deinēs kai herpetōdous mochthērias diexiontes palin epi tas hexēs probainomen, eucharistountes men hoti to pelagos toutōn tōn kakōn dogmatōn ablabōs dienēxametha, euchomenoi de hina en tois hexēs parentychontes, hōs eis dysthalattia kai thēriōdē brachē parempesontes mē adikēthōmen, alla sōtērias tychōmen tēs apo tēs mellousēs hēmin hyphēgēsin anaphainesthai alētheias en tǭ hēmas synistan autēn te kai tēn epʼ autę̄ kenophōnian.
And having gone through these things about this terrible and serpentine wickedness, we go on again to the next ones, giving thanks that we have swum across the sea of these evil doctrines unharmed, and praying that as we meet the next ones — as though falling among stormy and beast-infested shoals — we may not be harmed, but may obtain salvation from the truth that is about to appear to us as our guide, as we set out both the truth and the empty talk against it.
Notes and citation
Summary: Epiphanius gives thanks and prays before moving on.
Notes on the original text
- Digital text corrected (repeated word): ἡμῖν ἡμῖν → ἡμῖν.
Cite (SBL): Epiphanius, Pan. 28.8.3 (Holl GCS 25/31:320–321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-28-8-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
28.8.4Holl GCS 25/31:321
τῷ γὰρ βουλομένῳ σκοπεῖν καὶ τὰς τούτων ἰδέας ἀναγράφειν καὶ αὕτη παρεικασθήσεται ὡς ἀληθῶς δικεφάλῳ τινὶ ὄφει διὰ τὸ διώνυμον καὶ τῇ καλουμένῃ σηπεδόνι ἐχίδνῃ, τῇ κομώσῃ μὲν πᾶν τὸ σῶμα αὐτῆς ἐν θριξὶν ἐρυθραῖς, οὐκ ἐχούσῃ δὲ αἰγὸς οὐδὲ προβάτου φύσιν ἢ δορὰν ἀλλὰ ἑρπετοῦ καὶ τὴν λύμην ἐργαζομένῃ διὰ τοῦ δήγματος τοῖς παρεντυγχάνουσιν,
tǭ gar boulomenǭ skopein kai tas toutōn ideas anagraphein kai hautē pareikasthēsetai hōs alēthōs dikephalǭ tini ophei dia to diōnymon kai tę̄ kaloumenę̄ sēpedoni echidnę̄, tę̄ komōsę̄ men pan to sōma autēs en thrixin erythrais, ouk echousę̄ de aigos oude probatou physin ē doran alla herpetou kai tēn lymēn ergazomenę̄ dia tou dēgmatos tois parentynchanousin,
For to anyone who wishes to examine and describe their kinds, this one too will be compared, truly, to a two-headed serpent because of its double name, and to the viper called the sepedon, whose whole body is covered with red hairs, yet which has not the nature or hide of a goat or a sheep but of a reptile, and which does harm by its bite to those who come upon it,
Notes and citation
Summary: The Cerinthians are compared to a two-headed snake and the sepedon viper.
Notes on the original text
- Digital text corrected (repeated letter; repeated word with OCR error; word split): ἀνα γράφειν → ἀναγράφειν; καλοουμένῃ → καλουμένῃ; αὐγὸς αἰγὸς → αἰγὸς.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 28.8.4 (Holl GCS 25/31:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-28-8-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
28.8.5Holl GCS 25/31:321
ἀνατρέπουσα τοὺς αὐτῇ πειθομένους, πῆ μὲν ἀπὸ παλαιᾶς θρῃσκείας τὰ τῆς νέας διαθήκης ἀφανίζουσα, πῆ δὲ διὰ λόγων ψευδῶν ὡς ὡς νέας διαθήκης κατὰ τῶν ἀπὸ περιτομῆς εἰς Χριστὸν πεπιστευκότων ἀποστόλων τὰς ψευδηγορίας περιφέρουσα, ἡς τήν τε σῆψιν καὶ τὸν ἰὸν καὶ τοὺς ὀδόντας τῷ ξύλῳ τῆς ἀληθείας παίσαντες καὶ συντρίψαντες ἐπὶ τὰς μετέπειτα ὡς προεῖπον διεξιέναι ἐν τῇ τοῦ θεοῦ δυνάμει σπεύσωμεν.
anatrepousa tous autę̄ peithomenous, pē men apo palaias thrę̄skeias ta tēs neas diathēkēs aphanizousa, pē de dia logōn pseudōn hōs hōs neas diathēkēs kata tōn apo peritomēs eis Christon pepisteukotōn apostolōn tas pseudēgorias peripherousa, hēs tēn te sēpsin kai ton ion kai tous odontas tǭ xylǭ tēs alētheias paisantes kai syntripsantes epi tas metepeita hōs proeipon diexienai en tę̄ tou theou dynamei speusōmen.
overturning those who believe it: in one way wiping out the things of the new covenant by means of the old religion, and in another way, through false words as though of the new covenant, spreading slanders against the apostles who came to believe in Christ from the circumcision. Having struck and crushed its rot, its venom, and its teeth with the wood of truth, let us hasten, as I said before, to go through the ones that follow, in the power of God.
Notes and citation
Summary: The Cerinthians misuse both covenants; Epiphanius moves on.
- ὡς is printed twice in the Greek; translated once.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 28.8.5 (Holl GCS 25/31:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-28-8-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 29, chapter 1
29.1.1Holl GCS 25/31:321
Ναζωραῖοι καθεξῆς τούτοις ἕπονται, ἅμα τε αὐτοῖς ὄντες ἢ καὶ πρὸ αὐτῶν ἢ σὺν αὐτοῖς ἢ μετʼ αὐτούς, ὅμως σύγχρονοι· οὐ γὰρ ἀκριβέστερον δύναμαι ἐξειπεῖν τίνες τίνας διεδέξαντο. καθὰ γὰρ ἔφην, σύγχρονοι ἦσαν ἀλλήλοις καὶ ὅμοια ἀλλήλοις κέκτηνται τὰ φρονήματα.
Nazōraioi kathexēs toutois hepontai, hama te autois ontes ē kai pro autōn ē syn autois ē metʼ autous, homōs synchronoi; ou gar akribesteron dynamai exeipein tines tinas diedexanto. katha gar ephēn, synchronoi ēsan allēlois kai homoia allēlois kektēntai ta phronēmata.
The Nazoraeans follow these in order. They existed at the same time as them, or even before them, or together with them, or after them — contemporaries in any case; for I cannot say more exactly which succeeded which. For, as I said, they were contemporaries of one another and held similar views.
Notes and citation
Summary: The Nazoraeans were contemporaries of the Cerinthians.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 29.1.1 (Holl GCS 25/31:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.1.2Holl GCS 25/31:321
οὑτοι γὰρ ἑαυτοῖς ὄνομα ἐπέθεντο οὐχὶ Χριστοῦ οὔτε αὐτὸ τὸ ὄνομα τοῦ Ἰησοῦ,
houtoi gar heautois onoma epethento ouchi Christou oute auto to onoma tou Iēsou,
For these gave themselves a name, not of Christ, nor the very name of Jesus,
Notes and citation
Summary: The Nazoraeans did not take their name from Christ.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 29.1.2 (Holl GCS 25/31:321; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.1.3Holl GCS 25/31:321–322
ἀλλὰ Ναζωραίων πάντες δὲ Χριστιανοὶ Ναζωραῖοι τότε ὡσαύτως ἐκαλοῦντο· γέγονε δὲ ἐπʼ ὀλίγῳ χρόνῳ καλεῖσθαι αὐτοὺς καὶ Ἰεσσαίους, πρὶν ἢ ἐπὶ τῆς Ἀντιοχείας ἀρχὴν λάβωσιν οἱ μαθηταὶ καλεῖσθαι Χριστιανοί.
alla Nazōraiōn pantes de Christianoi Nazōraioi tote hōsautōs ekalounto; gegone de epʼ oligǭ chronǭ kaleisthai autous kai Iessaious, prin ē epi tēs Antiocheias archēn labōsin hoi mathētai kaleisthai Christianoi.
but of Nazoraeans. At that time all Christians alike were called Nazoraeans. For a short time they also came to be called Jessaeans, before the disciples began to be called Christians at Antioch.
Acts 11:26 (allusion, high confidence) · Acts 24:5 (allusion, medium confidence)
Notes and citation
Summary: All Christians were once called Nazoraeans, and briefly Jessaeans.
Cite (SBL): Epiphanius, Pan. 29.1.3 (Holl GCS 25/31:321–322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-1-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.1.4Holl GCS 25/31:322
ἐκαλοῦντο δὲ Ἰεσσαῖοι διὰ τὸν Ἰεσσαί, οἶμαι, ἐπειδήπερ ὁ Δαυὶδ ἐξ Ἰεσσαί, ἐκ δὲ τοῦ Δαυὶδ κατὰ διαδοχὴν σπέρματος ἡ Μαρία, πληρουμένης τῆς θείας γραφῆς, κατὰ τὴν παλαιὰν διαθήκην τοῦ κυρίου λέγοντος πρὸς τὸν Δαυίδ ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου«.
ekalounto de Iessaioi dia ton Iessai, oimai, epeidēper ho Dauid ex Iessai, ek de tou Dauid kata diadochēn spermatos hē Maria, plēroumenēs tēs theias graphēs, kata tēn palaian diathēkēn tou kyriou legontos pros ton Dauid ek karpou tēs koilias sou thēsomai epi ton thronon sou«.
They were called Jessaeans because of Jesse, I think, since David was from Jesse, and Mary was from David by succession of descent, in fulfilment of the divine Scripture, since in the old covenant the Lord says to David, “Of the fruit of your body I will set upon your throne.”
Ps 132:11 (131:11 LXX) (quotation, high confidence)
Notes and citation
Summary: The name Jessaeans probably comes from Jesse, David's father.
- Epiphanius offers this etymology as his own guess (“I think”).
Topics: Christology
Cite (SBL): Epiphanius, Pan. 29.1.4 (Holl GCS 25/31:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-1-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 29, chapter 2
29.2.1Holl GCS 25/31:322
2. Δέδια δὲ καθʼ ἑκάστην ὑπόθεσιν λέξεως, † ὡς ταύτην τὴν † ὑπόθεσιν ποιοῦμαι, παρακινούσης με τῆς ἀληθείας τὰς ἐν αὐτῇ τῇ λέξει θεωρίας ὑποφαίνειν, διὰ τὸ μὴ πολὺ πλάτος περιποιήσασθαι τῇ συντάξει τῆς διηγήσεως.
2. Dedia de kathʼ hekastēn hypothesin lexeōs, † hōs tautēn tēn † hypothesin poioumai, parakinousēs me tēs alētheias tas en autę̄ tę̄ lexei theōrias hypophainein, dia to mē poly platos peripoiēsasthai tę̄ syntaxei tēs diēgēseōs.
2. But I am afraid, with each subject I take up, … since the truth moves me to bring out the insights contained in the very wording, that I may give the arrangement of my account too great a breadth.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Epiphanius worries about digressing.
- The editor marks part of the first clause as corrupt (between daggers); translated by sense.
Cite (SBL): Epiphanius, Pan. 29.2.1 (Holl GCS 25/31:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-2-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.2.2Holl GCS 25/31:322
τοῦ γὰρ κυρίου φήσαντος τῷ Δαυίδ »ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τὸν θρόνον σου« καὶ ὅτι »ὥμοσε κύριος τῷ Δαυὶδ καὶ οὐ μεταμεληθήσεται« δῆλον ὡς ἡ τοῦ θεοῦ ἀμετάθετός ἐστιν ἐπαγγελία.
tou gar kyriou phēsantos tǭ Dauid »ek karpou tēs koilias sou thēsomai epi ton thronon sou« kai hoti »hōmose kyrios tǭ Dauid kai ou metamelēthēsetai« dēlon hōs hē tou theou ametathetos estin epangelia.
For since the Lord said to David, “Of the fruit of your body I will set upon your throne,” and “The Lord has sworn to David and will not repent,” it is clear that God's promise cannot be changed.
Ps 132:11 (131:11 LXX) (quotation, high confidence) · Ps 110:4 (109:4 LXX) (quotation, medium confidence)
Notes and citation
Summary: God's oath to David is unchangeable.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 29.2.2 (Holl GCS 25/31:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-2-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.2.3Holl GCS 25/31:322
καὶ πρῶτον μὲν ὅτι ὅρκος παρὰ θεῷ τί ἐστιν ἀλλʼ ἢ τό »κατʼ ἐμαυτοῦ ὤμοσα λέγει κύριος«; »οὐ γὰρ κατὰ μείζονος ἔχει ὅρκον ὁ θεός«· ἀλλὰ οὐδὲ ὄμνυσι τὸ θεῖον, εἰς παράστασιν δὲ βεβαιώσεως ὁ λόγος ἔχει τὴν δύναμιν. μεθʼ ὅρκου γὰρ ὤμοσε κύριος τῷ Δαυὶδ ἐκ καρποῦ τῆς κοιλίας θήσειν ἐπὶ τὸν θρόνον αὐτοῦ.
kai prōton men hoti horkos para theǭ ti estin allʼ ē to »katʼ emautou ōmosa legei kyrios«? »ou gar kata meizonos echei horkon ho theos«; alla oude omnysi to theion, eis parastasin de bebaiōseōs ho logos echei tēn dynamin. methʼ horkou gar ōmose kyrios tǭ Dauid ek karpou tēs koilias thēsein epi ton thronon autou.
And first: what is an oath with God, except “By myself I have sworn, says the Lord”? “For God has no one greater by whom to swear.” The Godhead does not really swear; rather, the expression has the force of presenting confirmation. For with an oath the Lord swore to David to set of the fruit of his body upon his throne.
Gen 22:16 (quotation, high confidence) · Heb 6:13 (quotation, high confidence) · Ps 132:11 (131:11 LXX) (allusion, high confidence)
Notes and citation
Summary: God's oath means only firm confirmation.
- Gen 22:16 and Heb 6:13, both quoted freely.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): παρά- στασιν → παράστασιν.
Cite (SBL): Epiphanius, Pan. 29.2.3 (Holl GCS 25/31:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-2-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.2.4Holl GCS 25/31:322
μαρτυροῦσι δὲ οἱ ἀπόστολοι ὅτι ἐκ σπέρματος τοῦ Δαυὶδ ἔδει τὸν χριστὸν γεννηθῆναι, ὡς καὶ ἐγεννήθη ὁ κύριος ἡμῶν καὶ σωτὴρ Ἰησοῦς Χριστός· παρήσω δὲ τὸ πλῆθος τῶν μαρτυριῶν, ἵνα μὴ εἰς πολὺν ὄγκον ἀγάγω τὸν λόγον, ὥς γε προεῖπον.
martyrousi de hoi apostoloi hoti ek spermatos tou Dauid edei ton christon gennēthēnai, hōs kai egennēthē ho kyrios hēmōn kai sōtēr Iēsous Christos; parēsō de to plēthos tōn martyriōn, hina mē eis polyn onkon agagō ton logon, hōs ge proeipon.
And the apostles testify that the Christ had to be born of the seed of David, as indeed our Lord and Saviour Jesus Christ was born. But I shall pass over the mass of testimonies, so as not to swell my account to great bulk, as I said before.
Rom 1:3 (allusion, medium confidence) · 2 Tim 2:8 (allusion, medium confidence)
Notes and citation
Summary: The apostles testify that Christ is of David's line.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 29.2.4 (Holl GCS 25/31:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-2-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.2.5Holl GCS 25/31:322
εἴποι δʼ ἄν τις ἴσως· τοῦ Χριστοῦ γεννηθέντος ἐκ σπέρματος Δαυὶδ κατὰ σάρκα τουτέστιν ἀπὸ τῆς ἁγίας παρθένου Μαρίας, τίνι τῷ λόγῳ ἐπὶ τοῦ θρόνου Δαυὶδ οὐ καθέζεται; »ἡλθον« γάρ φησι τὸ εὐαγγέλιον χρῖσαι αὐτὸν εἰς βασιλέα, καὶ γνοὺς ἀνεχώρησε« »καὶ ἐκρύβη ἐν Ἐφραὶμ πόλει τῆς ἐρήμου«.
eipoi dʼ an tis isōs; tou Christou gennēthentos ek spermatos Dauid kata sarka toutestin apo tēs hagias parthenou Marias, tini tǭ logǭ epi tou thronou Dauid ou kathezetai? »hēlthon« gar phēsi to euangelion chrisai auton eis basilea, kai gnous anechōrēse« »kai ekrybē en Ephraim polei tēs erēmou«.
But someone might perhaps say: since Christ was born of the seed of David according to the flesh, that is, from the holy Virgin Mary, for what reason does he not sit upon the throne of David? For, the Gospel says, “They came to anoint him king, and knowing it he withdrew,” “and he hid in Ephraim, a city of the wilderness.”
John 6:15 (quotation, medium confidence) · John 11:54 (quotation, medium confidence)
Notes and citation
Summary: An objection: why did Christ not sit on David's throne?
- A free combination of John 6:15 and John 11:54.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 29.2.5 (Holl GCS 25/31:322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-2-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.2.6Holl GCS 25/31:322–323
φθάσαντες δὲ ἐπὶ τὸν τόπον τοῦ ῥητοῦ τούτου καὶ ἐρωτώμενοι περὶ τῆς μαρτυρίας ταύτης καὶ τῆς ὑποθέσεως, ὅτι τίνι τῷ λόγῳ κατὰ τὸ σαρκικὸν οὐ πεπλήρωται ἐπὶ τὸν σωτῆρα τὸ καθίσαι ἐπὶ θρόνον Δαυίδ ἐνομίσθη γὰρ τοῦτό τισι μὴ πεπληρῶσθαι), ὅμως ὡς ἔστιν ἐροῦμεν. οὐδεμία γὰρ λέξις τῆς ἁγίας τοῦ θεοῦ γραφῆς διαπίπτει.
phthasantes de epi ton topon tou rhētou toutou kai erōtōmenoi peri tēs martyrias tautēs kai tēs hypotheseōs, hoti tini tǭ logǭ kata to sarkikon ou peplērōtai epi ton sōtēra to kathisai epi thronon Dauid enomisthē gar touto tisi mē peplērōsthai), homōs hōs estin eroumen. oudemia gar lexis tēs hagias tou theou graphēs diapiptei.
Having come to the place of this text, and being asked about this testimony and subject — for what reason sitting upon the throne of David has not been fulfilled for the Saviour in the fleshly sense (for some have thought that this was not fulfilled) — we shall nevertheless say how it is. For no word of God's holy Scripture fails.
Notes and citation
Summary: Epiphanius will explain how the promise of David's throne was fulfilled.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): ὑποθέ- σεως → ὑποθέσεως.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 29.2.6 (Holl GCS 25/31:322–323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-2-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 29, chapter 3
29.3.1Holl GCS 25/31:323
3. Θρόνος γὰρ Δαυὶδ καὶ βασιλικὴ ἔδρα ἐστὶν ἡ ἐν τῇ ἁγίᾳ ἐκκλησίᾳ ἱερωσύνη, ὅπερ ἀξίωμα βασιλικόν τε καὶ ἀρχιερατικὸν ὁμοῦ ἐπὶ τὸ αὐτὸ συνάψας ὁ κύριος δεδώρηται τῇ ἁγίᾳ αὐτοῦ ἐκκλησίᾳ, θρόνον μεταγαγὼν ἐν αὐτῇ τὸν τοῦ Δαυίδ, μὴ διαλείποντα εἰς τὸν αἰῶνα.
3. Thronos gar Dauid kai basilikē edra estin hē en tę̄ hagią ekklēsią hierōsynē, hoper axiōma basilikon te kai archieratikon homou epi to auto synapsas ho kyrios dedōrētai tę̄ hagią autou ekklēsią, thronon metagagōn en autę̄ ton tou Dauid, mē dialeiponta eis ton aiōna.
3. For the throne of David and the royal seat is the priesthood in the holy church. The Lord joined this dignity, royal and high-priestly at once, into one and gave it to his holy church, transferring the throne of David into it, a throne that does not fail for ever.
Notes and citation
Summary: David's throne is now the priesthood of the church.
- Epiphanius's own spiritual reading of the promise.
Topics: Church office
Cite (SBL): Epiphanius, Pan. 29.3.1 (Holl GCS 25/31:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-3-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.3.2Holl GCS 25/31:323
ἐκεῖσε γὰρ κατὰ διαδοχὴν διήρκεσεν ὁ θρόνος Δαυὶδ ἕως αὐτοῦ τοῦ Χριστοῦ, μὴ διαλειπόντων τῶν ἐξ Ἰούδα ἀρχόντων ἕως ἠλθεν »ᾡ τὰ ἀποκείμενα ἦν καὶ αὐτὸς προσδοκία ἐθνῶν‘ <ὥς>
ekeise gar kata diadochēn diērkesen ho thronos Dauid heōs autou tou Christou, mē dialeipontōn tōn ex Iouda archontōn heōs ēlthen »hǭ ta apokeimena ēn kai autos prosdokia ethnōn‘ <hōs>
For there the throne of David lasted by succession until Christ himself, the rulers from Judah not failing until he came “for whom the things laid up were, and he is the expectation of the nations,” <as>
Gen 49:10 (quotation, high confidence)
Notes and citation
Summary: Rulers from Judah lasted until Christ came.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 29.3.2 (Holl GCS 25/31:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-3-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.3.3Holl GCS 25/31:323
ἔληξαν γὰρ ἐν τῇ τοῦ Χριστοῦ παρουσίᾳ οἱ κατὰ διαδοχὴν ἐξ Ἰούδα ἄρχοντες. ἕως γὰρ αὐτοῦ * ἡγούμενοι, διέπεσε δὲ ἡ τάξις καὶ > έστη ἐξότε αὐτὸς γεννᾶται ἐν Βηθλεὲμ τῆς Ἰουδαίας, ἐπὶ Ἀλεξάνδρου τοῦ γένους ἱερατικοῦ καὶ βασιλικοῦ.
elēxan gar en tę̄ tou Christou parousią hoi kata diadochēn ex Iouda archontes. heōs gar autou * hēgoumenoi, diepese de hē taxis kai > estē exote autos gennatai en Bēthleem tēs Ioudaias, epi Alexandrou tou genous hieratikou kai basilikou.
For the rulers from Judah by succession ceased at the coming of Christ. For until him … rulers, but the order failed and ceased from the time when he was born in Bethlehem of Judaea, under Alexander, who was of priestly and royal stock.
Textual problem in this passage: see the notes.
Matt 2:1 (allusion, medium confidence)
Notes and citation
Summary: The line of rulers from Judah ended at Christ's birth.
- A gap is marked in the Greek after “until him”. Epiphanius's history of the Hasmonean kings is his own and is not accurate by modern reckoning; it is translated as he gives it.
Notes on the original text
- Digital text corrected (repeated word): τοῦ τοῦ γένους → τοῦ γένους.
Cite (SBL): Epiphanius, Pan. 29.3.3 (Holl GCS 25/31:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-3-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.3.4Holl GCS 25/31:323
ἀφʼ οὗ Ἀλεξάνδρου διέπεσεν οὗτος ὁ κλῆρος ἀπὸ χρόνων Σαλίνας, τῆς καὶ Ἀλεξάνδρας καλουμένης, ἐπὶ τοῖς χρόνοις Ἡρᾠδου τοῦ βασιλέως καὶ Αὐγούστου τοῦ Ῥωμαίων αὐτοκράτορος· ὅς καὶ διάδημα ἐπέθετο ἑαυτῷ ὁ Ἀλέξανδρος οὗτος, εἷς τῶν χριστῶν καὶ ἡγουμένων ὑπάρχων.
aphʼ hou Alexandrou diepesen houtos ho klēros apo chronōn Salinas, tēs kai Alexandras kaloumenēs, epi tois chronois Hērǭdou tou basileōs kai Augoustou tou Rhōmaiōn autokratoros; hos kai diadēma epetheto heautǭ ho Alexandros houtos, heis tōn christōn kai hēgoumenōn hyparchōn.
From the time of this Alexander this inheritance failed — from the times of Salina, also called Alexandra, to the times of Herod the king and Augustus the Roman emperor. This Alexander also put a diadem on himself, being one of the anointed ones and rulers.
Notes and citation
Summary: Alexander, a priest-king, took the diadem.
- Salina (Salome) Alexandra was the widow of Alexander Jannaeus; the chronology is Epiphanius's.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): Ἀλέ- ξανδρος → Ἀλέξανδρος.
Cite (SBL): Epiphanius, Pan. 29.3.4 (Holl GCS 25/31:323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-3-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.3.5Holl GCS 25/31:323–324
συναφθεισῶν γὰρ τῶν δύο φυλῶν τοῦ τε βασιλικοῦ καὶ τοῦ ἱερατικοῦ, Ἰούδα δέ φημι καὶ Ἀαρὼν καὶ πάσης τῆς τοῦ Λευί, βασιλεῖς καὶ ἱερεῖς καθίστων· οὐ γὰρ διήμαρτέν τι ἀπὸ τῆς ἁγίας γραφῆς αἰνίξεως.
synaphtheisōn gar tōn dyo phylōn tou te basilikou kai tou hieratikou, Iouda de phēmi kai Aarōn kai pasēs tēs tou Leui, basileis kai hiereis kathistōn; ou gar diēmarten ti apo tēs hagias graphēs ainixeōs.
For when the two tribes, the royal and the priestly, had been joined — I mean Judah and Aaron and the whole tribe of Levi — they appointed kings and priests. For nothing has missed the mark of the holy Scripture's hidden meaning.
Notes and citation
Summary: Kings and priests came from the united royal and priestly lines.
Notes on the original text
- Digital text corrected (repeated word; word split by a line-end hyphen): κα- θίστων → καθίστων; τῆς τῆς ἁγίας → τῆς ἁγίας.
Cite (SBL): Epiphanius, Pan. 29.3.5 (Holl GCS 25/31:323–324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-3-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.3.6Holl GCS 25/31:324
τότε δὲ λοιπὸν ἀλλόφυλος βασιλεὺς Ἡρᾠδης καὶ οὐκέτι οἱ ἀπὸ τοῦ Δαυὶδ διάδημα ἐπέθεντο.
tote de loipon allophylos basileus Hērǭdēs kai ouketi hoi apo tou Dauid diadēma epethento.
But then at last a foreign king, Herod, put on the diadem, and no longer those descended from David.
Gen 49:10 (allusion, medium confidence)
Notes and citation
Summary: Herod, a foreigner, ended the line.
Notes on the original text
- Digital text corrected (OCR letter error): λοιλὸν → λοιπὸν.
Cite (SBL): Epiphanius, Pan. 29.3.6 (Holl GCS 25/31:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-3-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.3.7Holl GCS 25/31:324
μεταπεσούσης δὲ τῆς βασιλικῆς καθέδρας, ἐν Χριστῷ ἐπὶ τὴν ἐκκλησίαν ἀπὸ μὲν οἴκου τοῦ σαρκικοῦ Ἰούδα καὶ Ἰσραὴλ τὸ βασιλικὸν μετέστη ἀξίωμα, ἵδρυται δὲ ὁ θρόνος ἐν τῇ ἁγίᾳ τοῦ θεοῦ ἐκκλησίᾳ εἰς τὸν αἰῶνα, ἐκ δύο προφάσεων ἔχων τὸ ἀξίωμα τό τε βασιλικὸν καὶ τὸ ἀρχιερατικόν —
metapesousēs de tēs basilikēs kathedras, en Christǭ epi tēn ekklēsian apo men oikou tou sarkikou Iouda kai Israēl to basilikon metestē axiōma, hidrytai de ho thronos en tę̄ hagią tou theou ekklēsią eis ton aiōna, ek dyo prophaseōn echōn to axiōma to te basilikon kai to archieratikon —
And when the royal seat had changed over, in Christ the royal dignity passed from the house of Judah and Israel according to the flesh to the church, and the throne is established in God's holy church for ever, holding its dignity on two grounds, the royal and the high-priestly —
Notes and citation
Summary: The royal dignity passed in Christ to the church.
Topics: Church office
Cite (SBL): Epiphanius, Pan. 29.3.7 (Holl GCS 25/31:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-3-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.3.8Holl GCS 25/31:324
καὶ τὸ μὲν βασιλικὸν ἀπὸ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ κατὰ δύο τρόπους διά τε τὸ εἶναι αὐτὸν ἐκ σπέρματος Δαυὶδ τοῦ βασιλέως κατὰ σάρκα καὶ τὸ εἶναι αὐτόν, ὅπερ καὶ ἔστι, βασιλέα μείζονα ἀπʼ αἰῶνος κατὰ τὴν θεότητα· τὸ δὲ ἱερατικόν, ὅτι αὐτὸς ἀρχιερεὺς καὶ ἀρχιερέων πρύτανις —, κατασταθέντος εὐθὺς Ἰακώβου,
kai to men basilikon apo tou kyriou hēmōn Iēsou Christou kata dyo tropous dia te to einai auton ek spermatos Dauid tou basileōs kata sarka kai to einai auton, hoper kai esti, basilea meizona apʼ aiōnos kata tēn theotēta; to de hieratikon, hoti autos archiereus kai archiereōn prytanis —, katastathentos euthys Iakōbou,
the royal from our Lord Jesus Christ in two ways: because he is of the seed of David the king according to the flesh, and because he is, as indeed he is, a greater king from eternity according to his Godhead; and the priestly, because he himself is high priest and chief of high priests — James having been appointed at once,
Notes and citation
Summary: Christ is king by descent and by Godhead, and high priest.
Topics: Christology, Church office
Cite (SBL): Epiphanius, Pan. 29.3.8 (Holl GCS 25/31:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-3-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.3.9Holl GCS 25/31:324
τοῦ ἀδελφοῦ τοῦ κυρίου καλουμένου καὶ ἀποστόλου, ἐπισκόπου πρώτου, υἱοῦ τοῦ Ἰωσὴφ φύσει ὄντος ἐν τάξει γε ἀδελφοῦ τοῦ κυρίου κληθέντος διὰ τὴν συναναστροφήν.
tou adelphou tou kyriou kaloumenou kai apostolou, episkopou prōtou, huiou tou Iōsēph physei ontos en taxei ge adelphou tou kyriou klēthentos dia tēn synanastrophēn.
who was called the Lord's brother and apostle, the first bishop, being by nature the son of Joseph, but called the Lord's brother in rank because of their life together.
Gal 1:19 (allusion, medium confidence)
Notes and citation
Summary: James, the Lord's brother, was the first bishop.
- Epiphanius holds that James was Joseph's son by an earlier wife (see 29.4.1).
Notes on the original text
- Digital text corrected (OCR letter error): Ἰωσὴψ φύσει → Ἰωσὴφ φύσει.
Topics: Church office
Cite (SBL): Epiphanius, Pan. 29.3.9 (Holl GCS 25/31:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-3-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 29, chapter 4
29.4.1Holl GCS 25/31:324
4. Ἠν γὰρ ὁ Ἰάκωβος οὗτος υἱὸς τοῦ Ἰωσὴφ ἐκ <πρώτης> γυναικὸς τοῦ Ἰωσήφ, οὐκ ἀπὸ Μαρίας, ὡς καὶ εἰς πολλοὺς τόπους τοῦτο ἡμῖν εἴρηται καὶ σαφέστερον ἡμῖν πεπραγμάτευται.
4. Ēn gar ho Iakōbos houtos huios tou Iōsēph ek <prōtēs> gynaikos tou Iōsēph, ouk apo Marias, hōs kai eis pollous topous touto hēmin eirētai kai saphesteron hēmin pepragmateutai.
4. For this James was the son of Joseph by Joseph's <first> wife, not by Mary, as has been said by us in many places and treated more clearly.
Notes and citation
Summary: James was Joseph's son by an earlier wife.
- Epiphanius's own view, defended at length in Panarion 78.
Notes on the original text
- Digital text corrected (OCR letter error): Ἰωσὴψ ἐκ → Ἰωσὴφ ἐκ.
Cite (SBL): Epiphanius, Pan. 29.4.1 (Holl GCS 25/31:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-4-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.4.2Holl GCS 25/31:324
ἀλλὰ καὶ εὑρίσκομεν αὐτὸν ἐκ τοῦ Δαυὶδ ὄντα διὰ τὸ υἱὸν εἶναι τοῦ Ἰωσήφ, Ναζιραῖόν <τε> γενόμενον ἦν γὰρ πρωτότοκος τῷ Ἰωσὴφ καὶ ἔτι δὲ καὶ ἱερατεύσαντα αὐτὸν κατὰ τὴν παλαιὰν ἱερωσύνην εὕρομεν.
alla kai heuriskomen auton ek tou Dauid onta dia to huion einai tou Iōsēph, Naziraion <te> genomenon ēn gar prōtotokos tǭ Iōsēph kai eti de kai hierateusanta auton kata tēn palaian hierōsynēn heuromen.
But we also find that he was of David's line because he was the son of Joseph, and that he became a Nazirite — for he was Joseph's firstborn — and further we have found that he exercised the priesthood according to the old priesthood.
Notes and citation
Summary: James was of David's line, a Nazirite, and a priest.
- Epiphanius's claims about James's Nazirite vow and priesthood draw on traditions like those of Hegesippus (Eusebius, Hist. eccl. 2.23).
Cite (SBL): Epiphanius, Pan. 29.4.2 (Holl GCS 25/31:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-4-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.4.3Holl GCS 25/31:324
διὸ καὶ ἐφίετο αὐτῷ ἅπαξ τοῦ ἐνιαυτοῦ εἰς τὰ ἅγια τῶν ἁγίων εἰσιέναι, ὡς τοῖς ἀρχιερεῦσιν ἐκέλευσεν ὁ νόμος κατὰ τὸ γεγραμμένον· αὔτως γὰρ ἱστόρησαν πολλοὶ πρὸ ἡμῶν περὶ αὐτοῦ, Εὐσέβιός τε καὶ Κλήμης καὶ ἄλλοι.
dio kai ephieto autǭ hapax tou eniautou eis ta hagia tōn hagiōn eisienai, hōs tois archiereusin ekeleusen ho nomos kata to gegrammenon; autōs gar historēsan polloi pro hēmōn peri autou, Eusebios te kai Klēmēs kai alloi.
That is why he was permitted to enter the Holy of Holies once a year, as the law commanded the high priests, according to what is written. For so many before us have related about him — Eusebius, Clement, and others.
Lev 16:34 (allusion, medium confidence) · Heb 9:7 (allusion, medium confidence)
Notes and citation
Summary: James is said to have entered the Holy of Holies.
- The law is Lev 16:2 and 16:34 (cf. Heb 9:7). The sources Epiphanius names are Eusebius (Hist. eccl. 2.23, quoting Hegesippus) and Clement (probably his Hypotyposes); neither extant passage says quite this.
Notes on the original text
- Digital text corrected (OCR letter error): οὐτῷ → αὐτῷ; τῶν ἀλίων → τῶν ἁγίων.
Extrabiblical texts: Eusebius, Hist. eccl. 2.23 (Church History; allusion); Clement of Alexandria, Clement, Hyp. (Clement of Alexandria, Hypotyposes (fragments); allusion)
Cite (SBL): Epiphanius, Pan. 29.4.3 (Holl GCS 25/31:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-4-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.4.4Holl GCS 25/31:324
ἀλλὰ καὶ τὸ πέταλον ἐπὶ τῆς κεφαλῆς ἐξῆν αὐτῷ φορέῖν, καθὼς οἱ προειρημένοι ἀξιόπιστοι ἄνδρες ἐν τοῖς αὐτοῖς ὑπομνηματισμοῖς ἐμαρτύρησαν.
alla kai to petalon epi tēs kephalēs exēn autǭ phorein, kathōs hoi proeirēmenoi axiopistoi andres en tois autois hypomnēmatismois emartyrēsan.
He was also permitted to wear the gold plate on his head, as the trustworthy men mentioned above have testified in the same memoirs.
Exod 28:36 (allusion, medium confidence)
Notes and citation
Summary: James is said to have worn the high priest's gold plate.
- The gold plate (πέταλον) is the high priest's (Exod 28:36); Polycrates of Ephesus says this of John (Eusebius, Hist. eccl. 5.24.3).
Cite (SBL): Epiphanius, Pan. 29.4.4 (Holl GCS 25/31:324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-4-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.4.5Holl GCS 25/31:324–325
»ἱερεύς« τοίνυν, ὡς ἔφην, ὁ κύριος ἡμῶν Ἰησοῦς Χριστός »εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέχ«, βασιλεύς τε ὁμοῦ κατὰ τὴν τάξιν τὴν ἄνωθεν, ἵνα μεταγάγῃ τὴν ἱερωσύνην ἅμα τῇ νομοθεσίᾳ.
»hiereus« toinyn, hōs ephēn, ho kyrios hēmōn Iēsous Christos »eis ton aiōna kata tēn taxin Melchisedech«, basileus te homou kata tēn taxin tēn anōthen, hina metagagę̄ tēn hierōsynēn hama tę̄ nomothesią.
Our Lord Jesus Christ, then, as I said, is “a priest for ever after the order of Melchizedek,” and at the same time a king after the order above, so that he might transfer the priesthood together with the lawgiving.
Ps 110:4 (109:4 LXX) (quotation, high confidence) · Heb 7:12 (allusion, medium confidence)
Notes and citation
Summary: Christ is priest after Melchizedek and king.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 29.4.5 (Holl GCS 25/31:324–325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-4-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.4.6Holl GCS 25/31:325
τοῦ δὲ σπέρματος Δαυὶδ κατὰ τὴν Μαρίαν καθεζομένου ἐν θρόνῳ, * εἰς τὸν αἰῶνα καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος. ἔδει γὰρ αὐτὸν νῦν μεταγαγεῖν τὴν τάξιν τοῦ τότε βασιλείου. καὶ γὰρ ἡ βασιλεία αὐτοῦ οὐκ ἔστιν ἀπὸ τῆς γῆς, ὡς ἔλεγεν ἐν τῷ εὐαγγελίῳ Ποντίῳ Πιλάτῳ ἡ βασιλεία μου οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου«.
tou de spermatos Dauid kata tēn Marian kathezomenou en thronǭ, * eis ton aiōna kai tēs basileias autou ouk estai telos. edei gar auton nyn metagagein tēn taxin tou tote basileiou. kai gar hē basileia autou ouk estin apo tēs gēs, hōs elegen en tǭ euangeliǭ Pontiǭ Pilatǭ hē basileia mou ouk estin ek tou kosmou toutou«.
And since the seed of David through Mary sits on the throne … for ever, and of his kingdom there will be no end. For he had now to transfer the order of the kingdom of that time. For indeed his kingdom is not from the earth, as he said in the Gospel to Pontius Pilate, “My kingdom is not of this world.”
Textual problem in this passage: see the notes.
Luke 1:33 (quotation, high confidence) · John 18:36 (quotation, high confidence)
Notes and citation
Summary: Christ's kingdom is eternal and not of this world.
- A gap is marked in the Greek after “throne”.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 29.4.6 (Holl GCS 25/31:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-4-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.4.7Holl GCS 25/31:325
τοῦ γὰρ Χριστοῦ τὰ πάντα πληροῦντος διʼ αἰνιγμάτων, ἕως τινὸς μέτρου αἱ ὑποθέσεις ἔφθανόν. οὐ γὰρ ἦλθεν, ἵνα προκοπὴν λάβῃ βασιλείας, ὁ βασιλεύων ἀεί· ἐχαρίσατο δὲ τοῖς ὑπʼ αὐτοῦ καθισταμένοις τὸ βασίλειον, ἵνα μὴ νομισθῇ ἀπὸ τῶν μικρῶν ἐπὶ τὰ μείζονα προκόπτειν.
tou gar Christou ta panta plērountos diʼ ainigmatōn, heōs tinos metrou hai hypotheseis ephthanon. ou gar ēlthen, hina prokopēn labę̄ basileias, ho basileuōn aei; echarisato de tois hypʼ autou kathistamenois to basileion, hina mē nomisthę̄ apo tōn mikrōn epi ta meizona prokoptein.
For since Christ fulfils all things through figures, the subjects reached only up to a certain measure. For he who reigns for ever did not come in order to gain an advance in kingship; rather, he graciously gave the kingdom to those appointed by him, so that he might not be thought to advance from lesser things to greater.
Notes and citation
Summary: Christ gave his kingship to those he appointed.
Topics: Christology, Church office
Cite (SBL): Epiphanius, Pan. 29.4.7 (Holl GCS 25/31:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-4-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.4.8Holl GCS 25/31:325
μένει γὰρ αὐτοῦ ὁ θρόνος καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος καὶ κάθηται ἐπὶ τὸν θρόνον Δαυίδ, τὸ βασίλειον τοῦ Δαυὶδ μεταστήσας καὶ χαρισάμενος τοῖς ἑαυτοῦ δούλοις ἅμα τῇ ἀρχιερωσύνῃ, τουτέστι τοῖς ἀρχιερεῦσι τῆς καθολικῆς ἐκκλησίας.
menei gar autou ho thronos kai tēs basileias autou ouk estai telos kai kathētai epi ton thronon Dauid, to basileion tou Dauid metastēsas kai charisamenos tois heautou doulois hama tę̄ archierōsynę̄, toutesti tois archiereusi tēs katholikēs ekklēsias.
For his throne remains, and of his kingdom there will be no end, and he sits upon the throne of David, having transferred the kingdom of David and given it, together with the high priesthood, to his own servants, that is, to the high priests of the catholic church.
Luke 1:32 (allusion, high confidence) · Luke 1:33 (quotation, high confidence)
Notes and citation
Summary: David's throne is given to the bishops of the catholic church.
- “High priests” here means the bishops.
Notes on the original text
- Digital text corrected (leaked page marker): καθολικῆς | ἐκκλησίας → καθολικῆς ἐκκλησίας.
Topics: Church office
Cite (SBL): Epiphanius, Pan. 29.4.8 (Holl GCS 25/31:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-4-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.4.9Holl GCS 25/31:325
καὶ πολλὰ ἔστι περὶ τούτου λέγειν, ὅμως ἐπειδὴ εἰς τὸν τόπον ἐλήλυθα διʼ ἣν αἰτίαν Ἰεσσαῖοι ἐκαλοῦντο πρὶν τοῦ καλεῖσθαι Χριστιανοὶ οἱ εἰς Χριστὸν πεπιστευκότες, τούτου ἕνεκα ἔφημεν ὅτι ὁ Ἰεσσαὶ πατὴρ γίνεται τοῦ Δαυίδ, καὶ ἤτοι ἐξ ὑποθέσεως τούτου τοῦ Ἰεσσαὶ ἤτοι ἐκ τοῦ ὀνόματος Ἰησοῦ τοῦ κυρίου ἡμῶν ἐπεκλήθησαν Ἰεσσαῖοι διὰ τὸ ἐξ Ἰησοῦ ὁρμᾶσθαι, μαθηταὶ αὐτοῦ ὄντες, ἢ διὰ τὸ τῆς ἐτυμολογίας τοῦ ὀνόματος τοῦ κυρίου· Ἰησοῦς γὰρ κατὰ τὴν Ἑβραικὴν διάλεκτον θεραπευτὴς καλεῖται ἤτοι ἰατρὸς καὶ σωτήρ.
kai polla esti peri toutou legein, homōs epeidē eis ton topon elēlytha diʼ hēn aitian Iessaioi ekalounto prin tou kaleisthai Christianoi hoi eis Christon pepisteukotes, toutou heneka ephēmen hoti ho Iessai patēr ginetai tou Dauid, kai ētoi ex hypotheseōs toutou tou Iessai ētoi ek tou onomatos Iēsou tou kyriou hēmōn epeklēthēsan Iessaioi dia to ex Iēsou hormasthai, mathētai autou ontes, ē dia to tēs etymologias tou onomatos tou kyriou; Iēsous gar kata tēn Hebraikēn dialekton therapeutēs kaleitai ētoi iatros kai sōtēr.
And there is much to say about this. But since I have come to the passage about the reason why those who believed in Christ were called Jessaeans before they were called Christians, for this reason we said that Jesse is the father of David; and either on the basis of this Jesse, or from the name of Jesus our Lord, they were called Jessaeans, because they set out from Jesus, being his disciples, or because of the etymology of the Lord's name. For in the Hebrew language Jesus means healer, that is, physician and saviour.
Notes and citation
Summary: The name Jessaeans may come from Jesse or from Jesus.
- The Hebrew name means “the Lord saves”; Epiphanius's gloss “healer” follows a common patristic etymology.
Notes on the original text
- Digital text corrected (misplaced accent; repeated word): λέγειν, λέγειν, → λέγειν,; ὑποθεσέως → ὑποθέσεως.
Cite (SBL): Epiphanius, Pan. 29.4.9 (Holl GCS 25/31:325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-4-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.4.10Holl GCS 25/31:325–326
ὅμως τούτῳ τῷ ὀνόματι πρὶν τοῦ Χριστιανοὺς αὐτοὺς καλεῖσθαι τὴν ἐπωνυμίαν ἐκέκτηντο. ἐπὶ Ἀντιοχείας δέ, καθάπερ ἄνω ἐπεμνήσθημεν καὶ ὡς ἔχει ἡ τῆς ἀληθείας ὑπόθεσις, ἤρξαντο οἱ μαθηταὶ καὶ πᾶσα ἡ ἐκκλησία τοῦ θεοῦ Χριστιανοὶ καλεῖσθαι.
homōs toutǭ tǭ onomati prin tou Christianous autous kaleisthai tēn epōnymian ekektēnto. epi Antiocheias de, kathaper anō epemnēsthēmen kai hōs echei hē tēs alētheias hypothesis, ērxanto hoi mathētai kai pasa hē ekklēsia tou theou Christianoi kaleisthai.
In any case, they bore this name as a title before they were called Christians. But at Antioch, as we mentioned above and as the account of the truth has it, the disciples and the whole church of God began to be called Christians.
Acts 11:26 (allusion, high confidence)
Notes and citation
Summary: The name Christian began at Antioch.
Cite (SBL): Epiphanius, Pan. 29.4.10 (Holl GCS 25/31:325–326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-4-10). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 29, chapter 5
29.5.1Holl GCS 25/31:326
5. Εὕροις δʼ ἄν, ὦ φιλολόγε, καὶ τούτων τὴν ὑπόθεσιν ἐντυχὼν τοῖς τοῦ Φίλωνος ὑπομνήμασιν ἐν τῇ περὶ Ἰεσσαίων αὐτοῦ ἐπιγραφομένῃ βίβλῳ, ὡς τούτων τὴν πολιτείαν καὶ τὰ ἐγκώμια διεξιὼν καὶ τὰ αὐτῶν μοναστήρια ἐν τῇ κατὰ τὴν Μάρειαν λίμνην ἱστορῶν περιοικίδι οὐ περί τινων ἑτέρων ὁ ἀνὴρ ἱστόρησεν, ἀλλὰ περὶ Χριστιανῶν.
5. Heurois dʼ an, ō philologe, kai toutōn tēn hypothesin entychōn tois tou Philōnos hypomnēmasin en tę̄ peri Iessaiōn autou epigraphomenę̄ biblǭ, hōs toutōn tēn politeian kai ta enkōmia diexiōn kai ta autōn monastēria en tę̄ kata tēn Mareian limnēn historōn perioikidi ou peri tinōn heterōn ho anēr historēsen, alla peri Christianōn.
5. And you would find the account of these too, lover of learning, if you read Philo's writings, in his book entitled On the Jessaeans: in describing their way of life and their praises, and relating their monasteries in the district around Lake Mareotis, the man was writing of no others than Christians.
Notes and citation
Summary: Epiphanius claims that Philo's ascetics were Christians.
- The book is Philo's On the Contemplative Life, about the Therapeutae; Epiphanius, like Eusebius (Hist. eccl. 2.17), takes them for Christians, which modern scholars do not accept.
Extrabiblical texts: Philo, Contempl. (Philo of Alexandria (works); allusion); Eusebius, Hist. eccl. 2.17 (Church History; allusion)
Cite (SBL): Epiphanius, Pan. 29.5.1 (Holl GCS 25/31:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-5-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.5.2Holl GCS 25/31:326
οὗτος γὰρ γενόμενος ἐν τῇ χώρᾳ Μαρεῶτιν δὲ τὸν τόπον καλοῦσι) καὶ καταχθεὶς παρʼ αὐτοῖς ἐν τοῖς κατὰ τὸν χῶρον τοῦτον μοναστηρίοις ὠφέληται.
houtos gar genomenos en tę̄ chōrą Mareōtin de ton topon kalousi) kai katachtheis parʼ autois en tois kata ton chōron touton monastēriois ōphelētai.
For he went to that region (they call the place the Mareotis), was entertained by them in the monasteries of that district, and was edified.
Notes and citation
Summary: Philo visited the ascetics of Mareotis.
Notes on the original text
- Digital text corrected (misplaced breathing): παρʼ αὑτοῖς → παρʼ αὐτοῖς.
Cite (SBL): Epiphanius, Pan. 29.5.2 (Holl GCS 25/31:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-5-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.5.3Holl GCS 25/31:326
ἐν ἡμέραις γὰρ τῶν Πάσχων ἐκεῖ γενόμενος, τάς τε αὐτῶν πολιτείας ἐθεάσατο καὶ ὥς τινες ἑβδομάδα τὴν ἀγίαν τῶν Πάσχων ὑπερτιθέμενοι διετέλουν, ἄλλοι δὲ διὰ δύο ἐσθίοντες, ἄλλοι δὲ καὶ καθʼ ἑσπέραν. ἠν δὲ πάντα ταῦτα τῷ ἀνδρὶ πεπραγματευμένα εἰς τὴν περὶ πίστεώς τε καὶ πολιτείας τῶν Χριστιανῶν ὑπόθεσιν.
en hēmerais gar tōn Paschōn ekei genomenos, tas te autōn politeias etheasato kai hōs tines hebdomada tēn agian tōn Paschōn hypertithemenoi dieteloun, alloi de dia dyo esthiontes, alloi de kai kathʼ hesperan. ēn de panta tauta tǭ andri pepragmateumena eis tēn peri pisteōs te kai politeias tōn Christianōn hypothesin.
For having been there during the days of the Pascha, he observed their ways of life, and how some kept going through the holy week of the Pascha deferring food, others eating every other day, and others every evening. All these things the man wrote up for the subject of the faith and way of life of the Christians.
Notes and citation
Summary: Philo described their fasting at the Pascha.
Topics: Fasting
Cite (SBL): Epiphanius, Pan. 29.5.3 (Holl GCS 25/31:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-5-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.5.4Holl GCS 25/31:326
ὡς οὖν τότε ἐκαλοῦντο Ἰεσσαῖοι ἐπʼ ὀλίγῳ χρόνῳ μετὰ τὴν ἀνάληψιν τοῦ σωτῆρος καὶ Μάρκου τῇ τῶν Αἰγυπτίων χώρᾳ κηρύξαντος κατὰ τοὺς χρόνους τούτους τινὲς ἐξεληλύθασι πάλιν, τῶν ἀποστόλων δῆθεν ἀκόλουθοι, λέγω δὲ οἱ ἐνταῦθά μοι δηλούμενοι Ναζωραῖοι, ὄντες μὲν κατὰ τὸ γένος Ἰουδαῖοι καὶ τῷ νόμῳ προσανέχοντες καὶ περιτομὴν κεκτημένοι,
hōs oun tote ekalounto Iessaioi epʼ oligǭ chronǭ meta tēn analēpsin tou sōtēros kai Markou tę̄ tōn Aigyptiōn chōrą kēryxantos kata tous chronous toutous tines exelēlythasi palin, tōn apostolōn dēthen akolouthoi, legō de hoi entautha moi dēloumenoi Nazōraioi, ontes men kata to genos Ioudaioi kai tǭ nomǭ prosanechontes kai peritomēn kektēmenoi,
So, while they were then called Jessaeans for a short time after the Saviour's ascension, and Mark had preached in the land of the Egyptians, at about this time some went out again, followers of the apostles, supposedly — I mean the Nazoraeans whom I am describing here — who were Jews by race, devoted to the law, and circumcised,
Notes and citation
Summary: The Nazoraeans arose among Jewish followers of the apostles.
Notes on the original text
- Digital text corrected (OCR letter error): ἀλίγῳ → ὀλίγῳ.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 29.5.4 (Holl GCS 25/31:326; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-5-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.5.5Holl GCS 25/31:326–327
άλλ΄ ὥσπερ άπὸ σκοποῦ τινες θεασάμενοι πῦρ καὶ μὴ νοήσαντες διʼ ἥν αἰτίαν οἱ τὴν πυρὰν ταύτην ἐξάψαντες ἢ εἰς ἣν χρησιμότητα τοῦτο ποιοῦσιν, ἢ τὰ τῆς ζωῆς ἑαυτῶν ὀψώνια πρὸς ἐδωδὴν διὰ τῆς πυρᾶς κατασκευάζοντες ἢ ἐπὶ ἀφανισμῷ τινων καυστικῶν ξύλων ἢ φρυγάνων τῶν ὑπὸ πυρὸς εἰωθότων ἀναλίσκεσθαι, οὕτω καὶ αὐτοὶ μιμησάμενοι πῦρ ἀνάψαντες ἑαυτοὺς ἐνέπρησαν.
all΄ hōsper apo skopou tines theasamenoi pyr kai mē noēsantes diʼ hēn aitian hoi tēn pyran tautēn exapsantes ē eis hēn chrēsimotēta touto poiousin, ē ta tēs zōēs heautōn opsōnia pros edōdēn dia tēs pyras kataskeuazontes ē epi aphanismǭ tinōn kaustikōn xylōn ē phryganōn tōn hypo pyros eiōthotōn analiskesthai, houtō kai autoi mimēsamenoi pyr anapsantes heautous eneprēsan.
but, like people who have seen a fire from a distance and have not understood why those who lit this pyre did so, or for what use — whether preparing their provisions for food by the fire, or to destroy some fuel wood or brushwood which fire usually consumes — so these too imitated them, lit a fire, and set themselves ablaze.
Notes and citation
Summary: The Nazoraeans imitated what they did not understand.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 29.5.5 (Holl GCS 25/31:326–327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-5-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.5.6Holl GCS 25/31:327
ἀκούσαντες γὰρ μόνον ὄνομα Ἰησοῦ καὶ θεασάμενοι τὰ θεοσήμεια τὰ διὰ τῶν χειρῶν τῶν ἀποστόλων γινόμενα καὶ αὐτοὶ εἰς Ἰησοῦν πιστεύουσιν. γνόντες δὲ αὐτὸν ἐν Ναζαρὲτ ἐν γαστρὶ συλληψθέντα καὶ ἐν οἴκῳ Ἰωσὴφ ἀνατραφέντα καὶ διὰ τοῦτο ἐν τῷ εὐαγγελίῳ Ἰησοῦν τὸν Ναζωραῖον καλεῖσθαι, ὡς καὶ οἱ ἀπόστολοί φασιν Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἔν τε σημείοις καὶ τέρασι« καὶ τὰ ἑξῆς, τοῦτο τὸ ὄνομα ἐπιτιθέασιν ἑαυτοῖς τοῦ καλεῖσθαι Ναζωραίους — οὐχὶ Ναζιραίους, τὸ ἑρμηνευόμενον ἡγιασμένους.
akousantes gar monon onoma Iēsou kai theasamenoi ta theosēmeia ta dia tōn cheirōn tōn apostolōn ginomena kai autoi eis Iēsoun pisteuousin. gnontes de auton en Nazaret en gastri syllēpsthenta kai en oikǭ Iōsēph anatraphenta kai dia touto en tǭ euangeliǭ Iēsoun ton Nazōraion kaleisthai, hōs kai hoi apostoloi phasin Iēsoun ton Nazōraion, andra apodedeigmenon en te sēmeiois kai terasi« kai ta hexēs, touto to onoma epititheasin heautois tou kaleisthai Nazōraious — ouchi Naziraious, to hermēneuomenon hēgiasmenous.
For having only heard the name of Jesus, and seen the divine signs done by the hands of the apostles, they too believe in Jesus. And knowing that he was conceived in the womb at Nazareth and brought up in Joseph's house, and that for this reason he is called Jesus the Nazoraean in the Gospel, as the apostles too say, “Jesus the Nazoraean, a man attested by signs and wonders,” and what follows, they put this name on themselves, to be called Nazoraeans — not Nazirites, which means “consecrated.”
Acts 2:22 (quotation, high confidence) · Acts 5:12 (allusion, medium confidence)
Notes and citation
Summary: They took the name Nazoraean from Jesus of Nazareth.
Notes on the original text
- Digital text corrected (OCR letter error): Ναςωραίους → Ναζωραίους.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 29.5.6 (Holl GCS 25/31:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-5-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.5.7Holl GCS 25/31:327
τοῦτο γὰρ τοῖς τὸ παλαιὸν πρωτοτόκοις καὶ θεῷ ἀφιερωθεῖσιν ὑπῆρχεν τὸ ἀξίωμα, ὧν εἷς ὑπῆρχεν ὁ Σαμψὼν καὶ ἄλλοι μετʼ αὐτὸν καὶ πρὸ αὐτοῦ πολλοί, ἀλλὰ καὶ Ἰωάννης ὁ βαπτιστὴς τῶν αὐτῶν ἀφηγιασμένων τῷ θεῷ καὶ αὐτὸς εἷς ὑπῆρχεν· »οἶνον γὰρ καὶ σίκερα οὐκ ἔπινεν«· ὡρίζετο γὰρ τοῖς τοιούτοις αὕτη ἁρμόδιος τῷ ἀξιώματι ἡ πολιτεία.
touto gar tois to palaion prōtotokois kai theǭ aphierōtheisin hypērchen to axiōma, hōn heis hypērchen ho Sampsōn kai alloi metʼ auton kai pro autou polloi, alla kai Iōannēs ho baptistēs tōn autōn aphēgiasmenōn tǭ theǭ kai autos heis hypērchen; »oinon gar kai sikera ouk epinen«; hōrizeto gar tois toioutois hautē harmodios tǭ axiōmati hē politeia.
For this was the dignity of the firstborn of old and of those consecrated to God, of whom Samson was one, and many others after him and before him; and John the Baptist too was himself one of those consecrated to God, for “he drank no wine or strong drink.” For this way of life, suited to their dignity, was prescribed for such people.
Judg 13:5 (allusion, high confidence) · Luke 1:15 (quotation, high confidence) · Num 6:3 (allusion, medium confidence)
Notes and citation
Summary: Nazirites were those consecrated to God, like Samson and John.
Notes on the original text
- Digital text corrected (OCR letter error; OCR misreading): ἀριερωθεῖσιν → ἀφιερωθεῖσιν; ἐφιώματι → ἀξιώματι.
Cite (SBL): Epiphanius, Pan. 29.5.7 (Holl GCS 25/31:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-5-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 29, chapter 6
29.6.1Holl GCS 25/31:327
6. ἀλλὰ οὐδὲ Νασαραίους ἑαυτοὺς ἐκάλεσαν· ἦν γὰρ ἡ αἵρεσις τῶν Νασαραίων πρὸ Χριστοῦ καὶ Χριστὸν οὐκ ᾕδει —·
6. alla oude Nasaraious heautous ekalesan; ēn gar hē hairesis tōn Nasaraiōn pro Christou kai Christon ouk hę̄dei —;
6. Nor did they call themselves Nasaraeans; for the heresy of the Nasaraeans was before Christ and did not know Christ —
Notes and citation
Summary: They are distinct from the pre-Christian Nasaraeans.
- Epiphanius describes the Nasaraeans as a Jewish sect in Panarion 18.
Notes on the original text
- Digital text corrected (OCR letter error): ἀκάλεσαν → ἐκάλεσαν.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 29.6.1 (Holl GCS 25/31:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-6-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.6.2Holl GCS 25/31:327
ἀλλὰ καὶ πάντες ἄνθρωποι τοὺς Χριστιανοὺς ἐκάλουν Ναζωραίους ὡς προεῖπον, ὡς λέγουσι κατηγοροῦντες Παύλου τοῦ ἀποστόλου »τοῦτον τὸν ἄνθρωπον ηὕρομεν λοιμὸν καὶ διαστρέφοντα τὸν λαόν, πρωτοστάτην τε ὄντα τῆς τῶν Ναζωραίων αἱρέσεως«.
alla kai pantes anthrōpoi tous Christianous ekaloun Nazōraious hōs proeipon, hōs legousi katēgorountes Paulou tou apostolou »touton ton anthrōpon hēuromen loimon kai diastrephonta ton laon, prōtostatēn te onta tēs tōn Nazōraiōn haireseōs«.
but also, as I said before, everyone called the Christians Nazoraeans, as they say when accusing the apostle Paul: “We have found this man a pestilence, one who perverts the people and a ringleader of the heresy of the Nazoraeans.”
Acts 24:5 (quotation, high confidence)
Notes and citation
Summary: Paul's accusers called Christians Nazoraeans.
Cite (SBL): Epiphanius, Pan. 29.6.2 (Holl GCS 25/31:327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-6-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.6.3Holl GCS 25/31:327–328
ὁ δὲ ἅγιος ἀπόστολος οὐκ ἀρνεῖται μὲν τὸ ὄνομα, οὐχὶ τὴν τούτων αἵρεσιν ὁμολογῶν, ἀλλὰ τὸ ὄνομα τὸ ἀπὸ τῆς τῶν ἀντιλεγόντων κακονοίας διὰ τὸν Χριστὸν ἐπενεχθὲν αὐτῷ ἀσμένως καταδεχόμενος.
ho de hagios apostolos ouk arneitai men to onoma, ouchi tēn toutōn hairesin homologōn, alla to onoma to apo tēs tōn antilegontōn kakonoias dia ton Christon epenechthen autǭ asmenōs katadechomenos.
And the holy apostle does not deny the name — not confessing their heresy, but gladly accepting the name that was applied to him, for Christ's sake, by the malice of his opponents.
Notes and citation
Summary: Paul accepted the name for Christ's sake.
Notes on the original text
- Digital text corrected (fragment of the previous section repeated; word split by a line-end hyphen): σεως‘. ὁ δὲ → ὁ δὲ; ἀντι- λεγόντων → ἀντιλεγόντων.
Cite (SBL): Epiphanius, Pan. 29.6.3 (Holl GCS 25/31:327–328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-6-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.6.4Holl GCS 25/31:328
φησὶ γὰρ ἐπὶ τοῦ βήματος »οὔτε ἐν τῷ ἱερῷ ηὗρόν με πρός τινα διαλεγόμενον ἢ ἐπίστασίν τινα ὄχλου ποιοῦντα οὐδὲ ὧν μου κατηγοροῦσιν οὐδὲν πεποίηκα. ὁμολογῶ δέ σοι τοῦτο, ὅτι κατὰ τὴν ὁδὸν ἥν αἵρεσιν οὑτοι φάσκουσιν οὕτω λατρεύω, πιστεύων πᾶσι τοῖς ἐν τῷ νόμῳ καὶ ἐν τοῖς προφήταις‘.
phēsi gar epi tou bēmatos »oute en tǭ hierǭ hēuron me pros tina dialegomenon ē epistasin tina ochlou poiounta oude hōn mou katēgorousin ouden pepoiēka. homologō de soi touto, hoti kata tēn hodon hēn hairesin houtoi phaskousin houtō latreuō, pisteuōn pasi tois en tǭ nomǭ kai en tois prophētais‘.
For he says at the tribunal, “They did not find me in the temple disputing with anyone or stirring up a crowd, nor have I done any of the things of which they accuse me. But this I confess to you, that according to the Way, which they call a heresy, so I worship, believing everything in the law and in the prophets.”
Acts 24:12 (quotation, high confidence) · Acts 24:13 (quotation, high confidence) · Acts 24:14 (quotation, high confidence)
Notes and citation
Summary: Paul's defence before Felix.
- Acts 24:12–14, quoted freely.
Cite (SBL): Epiphanius, Pan. 29.6.4 (Holl GCS 25/31:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-6-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.6.5Holl GCS 25/31:328
καὶ οὐ θαῦμα ὅτι ὁ ἀπόστολος ὡμολόγει ἑαυτὸν Ναζωραῖον, πάντων καλούντων τοὺς Χριστιανοὺς τότε τούτῳ τῷ όνόματι διὰ Ναζαρὲτ τὴν πόλιν, ἄλλης μὴ οὔσης χρήσεως τῷ ὀνόματι πρὸς τὸν καιρόν, ὥστε τοὺς ἀνθρώπους > καλεῖν τοὺς τῷ Χριστῷ πεπιστευκότας, περὶ οὗ καὶ γέγραπται »ὅτι Ναζωραῖος κληθήσεται«.
kai ou thauma hoti ho apostolos hōmologei heauton Nazōraion, pantōn kalountōn tous Christianous tote toutǭ tǭ onomati dia Nazaret tēn polin, allēs mē ousēs chrēseōs tǭ onomati pros ton kairon, hōste tous anthrōpous > kalein tous tǭ Christǭ pepisteukotas, peri hou kai gegraptai »hoti Nazōraios klēthēsetai«.
And it is no wonder that the apostle confessed himself a Nazoraean, since everyone at that time called the Christians by this name because of the city of Nazareth, there being no other use of the name at the time, so that people called those who had believed in Christ … about whom it is also written, “He shall be called a Nazoraean.”
Matt 2:23 (quotation, high confidence)
Notes and citation
Summary: Christians were then called Nazoraeans after Nazareth.
- A word is missing after “people” in the Greek (supply “Nazoraeans”).
Cite (SBL): Epiphanius, Pan. 29.6.5 (Holl GCS 25/31:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-6-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.6.6Holl GCS 25/31:328
καὶ γὰρ καὶ νῦν ὁμωνύμως οἱ ἄνθρωποι πάσας τὰς αἱρέσεις, Μανιχαίους τέ φημι καὶ Μαρκιωνιστὰς Γνωστικούς τε καὶ ἄλλους, Χριστιανοὺς τοὺς μὴ ὄντας Χριστιανοὺς καλοῦσι καὶ ὅμως ἑκάστη αἵρεσις, καίπερ ἄλλως λεγομένη, καταδέχεται τοῦτο χαίρουσα. ὅτι διὰ τοῦ ὀνόματος κοσμεῖται· δοκοῦσι γὰρ ἐπὶ τῷ τοῦ Χριστοῦ σεμνύνεσθαι όνόματι, οὐ μὴν τῇ πίστει καὶ τοῖς ἔργοις.
kai gar kai nyn homōnymōs hoi anthrōpoi pasas tas haireseis, Manichaious te phēmi kai Markiōnistas Gnōstikous te kai allous, Christianous tous mē ontas Christianous kalousi kai homōs hekastē hairesis, kaiper allōs legomenē, katadechetai touto chairousa. hoti dia tou onomatos kosmeitai; dokousi gar epi tǭ tou Christou semnynesthai onomati, ou mēn tę̄ pistei kai tois ergois.
For even now people use the same name for all the heresies — I mean Manichaeans, Marcionites, Gnostics, and others — calling Christians those who are not Christians. And yet each heresy, though it has another name, accepts this gladly, because it is adorned by the name; for they think they are honoured by the name of Christ, but not by faith and works.
Notes and citation
Summary: Heretics too are loosely called Christians.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 29.6.6 (Holl GCS 25/31:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-6-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.6.7Holl GCS 25/31:328
οὕτω καὶ οἱ ἅγιοι τοῦ Χριστοῦ μαθηταὶ τότε μαθητὰς Ἰησοῦ ἑαυτοὺς ἐκάλουν, ὥσπερ οὖν καὶ ἦσαν· ἀκούοντες δὲ παρὰ ἄλλων Ναζωραῖοι οὐκ ἀπηναίνοντο, τὸν σκοπὸν θεωροῦντες τῶν τοῦτο αὐτοὺς καλούντων, ὅτι διὰ Χριστὸν αὐτοὺς ἐκάλουν, ἐπειδὴ καὶ αὐτὸς ὁ κύριος ἡμῶν Ἰησοῦς <ὁ> Ναζωραῖος ἐκαλεῖτο, ὥσπερ ἔχει εὐαγγέλια καὶ αἱ Πράξεις τῶν ἀποστόλων, διὰ τὸ ἐν τῇ
houtō kai hoi hagioi tou Christou mathētai tote mathētas Iēsou heautous ekaloun, hōsper oun kai ēsan; akouontes de para allōn Nazōraioi ouk apēnainonto, ton skopon theōrountes tōn touto autous kalountōn, hoti dia Christon autous ekaloun, epeidē kai autos ho kyrios hēmōn Iēsous <ho> Nazōraios ekaleito, hōsper echei euangelia kai hai Praxeis tōn apostolōn, dia to en tę̄
So too the holy disciples of Christ at that time called themselves disciples of Jesus, as indeed they were; but when they were called Nazoraeans by others they did not refuse it, seeing the intention of those who called them this, that they called them so because of Christ, since our Lord Jesus himself was called the Nazoraean, as the Gospels and the Acts of the Apostles have it, because in the
Acts 2:22 (allusion, medium confidence) · John 19:19 (allusion, medium confidence)
Notes and citation
Summary: The disciples accepted the name because Jesus was called the Nazoraean.
Cite (SBL): Epiphanius, Pan. 29.6.7 (Holl GCS 25/31:328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-6-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.6.8Holl GCS 25/31:328–329
πόλει αὐτὸν Ναζαρὲτ κώμῃ δὲ τὰ νῦν οὔσῃ) ἀνατετράφθαι ἐν οἴκῳ Ἰωσήφ, γεννηθέντα κατὰ σάρκα ἐν Βηθλεὲμ ἀπὸ Μαρίας τῆς ἀειπαρθένου τῆς μεμνηστευμένης Ἰωσήφ, τῷ ἐν τῇ αὐτῇ Ναζαρὲτ μετῳκηκότι μετὰ τὸ ἀπὸ Βηθλεὲμ αὐτὸν μεταναστόντα ἐν τῇ Γαλιλαίᾳ κατοικισθῆναι.
polei auton Nazaret kōmę̄ de ta nyn ousę̄) anatetraphthai en oikǭ Iōsēph, gennēthenta kata sarka en Bēthleem apo Marias tēs aeiparthenou tēs memnēsteumenēs Iōsēph, tǭ en tę̄ autę̄ Nazaret metǭkēkoti meta to apo Bēthleem auton metanastonta en tę̄ Galilaią katoikisthēnai.
city of Nazareth (now a village) he was brought up in the house of Joseph, having been born according to the flesh in Bethlehem of Mary the ever-virgin, who was betrothed to Joseph; and Joseph had settled in that same Nazareth after moving from Bethlehem to live in Galilee.
Matt 2:23 (allusion, high confidence) · Luke 2:4 (allusion, medium confidence) · Luke 2:39 (allusion, medium confidence)
Notes and citation
Summary: Jesus was born in Bethlehem and raised in Nazareth.
Topics: Christology
Cite (SBL): Epiphanius, Pan. 29.6.8 (Holl GCS 25/31:328–329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-6-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 29, chapter 7
29.7.1Holl GCS 25/31:329
7. Οὑτοι δὲ οἱ προειρημένοι αἱρεσιῶται, περὶ ὡν ἐνταῦθα τὴν ὑφήγησιν ποιούμεθα, παρέντες τὸ ὄνομα τοῦ Ἰησοῦ οὔτε Ἰεσσαίους ἑαυτοὺς κεκλήκασιν οὔτε τῶν Ἰουδαίων ἔμειναν ἔχοντες τὸ ὅνομα οὔτε Χριστιανοὺς ἑαυτοὺς ἐπωνόμασαν, άλλὰ Ναζωραίους, δῆθεν ἀπὸ τῆς τοῦ τόπου τῆς Ναζαρὲτ ἐπωνυμίας, τὰ πάντα δέ εἰσιν Ἰουδαῖοι καὶ οὐδὲν ἕτερον.
7. Houtoi de hoi proeirēmenoi hairesiōtai, peri hōn entautha tēn hyphēgēsin poioumetha, parentes to onoma tou Iēsou oute Iessaious heautous keklēkasin oute tōn Ioudaiōn emeinan echontes to honoma oute Christianous heautous epōnomasan, alla Nazōraious, dēthen apo tēs tou topou tēs Nazaret epōnymias, ta panta de eisin Ioudaioi kai ouden heteron.
7. But these heretics mentioned above, whom we are describing here, set aside the name of Jesus and neither called themselves Jessaeans, nor kept the name of Jews, nor named themselves Christians, but Nazoraeans, supposedly from the name of the place Nazareth; yet in everything they are Jews and nothing else.
Notes and citation
Summary: The Nazoraeans are in all respects Jews.
- Epiphanius's hostile characterization; translated as written.
Notes on the original text
- Digital text corrected (OCR misreading): αἱρεσι[νται → αἱρεσιῶται.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 29.7.1 (Holl GCS 25/31:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-7-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.7.2Holl GCS 25/31:329
χρῶνται δὲ οὗτοι οὐ μόνον νέᾳ διαθήκῃ, ἀλλὰ καὶ παλαιᾷ διαθήκῃ, καθάπερ καὶ οἱ Ἰουδαῖοι. οὐ γὰρ ἀπηγόρευται παρʼ αὐτοῖς νομοθεσία καὶ προφῆται καὶ γραφεῖα τὰ καλούμενα παρὰ Ἰουδαίοις βιβλία, ὥσπερ παρὰ τοῖς προειρημένοις· οὐδέ τι ἕτερον οὗτοι φρονοῦσιν, ἀλλὰ κατὰ τὸ κήρυγμα τοῦ νόμου καὶ ὡς οἱ Ἰουδαῖοι πάντα καλῶς ὁμολογοῦσι χωρὶς τοῦ εἰς Χριστὸν δῆθεν πεπιστευκέναι.
chrōntai de houtoi ou monon neą diathēkę̄, alla kai palaią diathēkę̄, kathaper kai hoi Ioudaioi. ou gar apēgoreutai parʼ autois nomothesia kai prophētai kai grapheia ta kaloumena para Ioudaiois biblia, hōsper para tois proeirēmenois; oude ti heteron houtoi phronousin, alla kata to kērygma tou nomou kai hōs hoi Ioudaioi panta kalōs homologousi chōris tou eis Christon dēthen pepisteukenai.
They use not only the new covenant but also the old covenant, as the Jews do. For with them the lawgiving, the prophets, and the writings (the books so called among the Jews) are not rejected, as they are among those mentioned before. Nor do they think otherwise; but they confess everything rightly according to the proclamation of the law and as the Jews do, except for having, as they say, believed in Christ.
Notes and citation
Summary: The Nazoraeans accept both covenants and hold Jewish belief.
Notes on the original text
- Digital text corrected (OCR letter omission): διαθκῃ → διαθήκῃ.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 29.7.2 (Holl GCS 25/31:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-7-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.7.3Holl GCS 25/31:329
παρʼ αὐτοῖς γὰρ καὶ νεκρῶν ἀνάστασις ὁμολογεῖται καὶ ἐκ θεοῦ τὰ πάντα γεγενῆσθαι, ἔνα δὲ θεὸν καταγγέλλουσι καὶ τὸν τούτου παῖδα Ἰησοῦν Χριστόν. Ἑβραϊκῇ δὲ διαλέκτῳ ἀκριβῶς εἰσιν ἠσκημένοι.
parʼ autois gar kai nekrōn anastasis homologeitai kai ek theou ta panta gegenēsthai, ena de theon katangellousi kai ton toutou paida Iēsoun Christon. Hebraïkę̄ de dialektǭ akribōs eisin ēskēmenoi.
For among them the resurrection of the dead is confessed, and that all things came into being from God; and they proclaim one God and his Son Jesus Christ. They are thoroughly trained in the Hebrew language.
Notes and citation
Summary: They confess the resurrection, one God, and his Son.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 29.7.3 (Holl GCS 25/31:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-7-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.7.4Holl GCS 25/31:329
παρʼ αὐτοῖς γὰρ πᾶς ὁ νόμος καὶ οἱ προφῆται καὶ τὰ γραφεῖα λεγόμενα, φημὶ δὲ τὰ στιχηρὰ καὶ αἱ Βασιλεῖαι καὶ Παραλειπόμενα καὶ Εσθὴρ καὶ τἄλλα πάντα Ἑβραϊκῶς άναγινώσκεται, ὥσπερ ἀμέλει καὶ παρὰ Ἰουδαίοις.
parʼ autois gar pas ho nomos kai hoi prophētai kai ta grapheia legomena, phēmi de ta stichēra kai hai Basileiai kai Paraleipomena kai Esthēr kai talla panta Hebraïkōs anaginōsketai, hōsper amelei kai para Ioudaiois.
For among them the whole law and the prophets and what are called the writings — I mean the poetical books, Kingdoms, Chronicles, Esther, and all the rest — are read in Hebrew, just as of course among the Jews.
Notes and citation
Summary: They read the Scriptures in Hebrew.
Notes on the original text
- Digital text corrected (OCR letter error; word split by a line-end hyphen): εἱ προφῆται → οἱ προφῆται; λεγό- μενα → λεγόμενα.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 29.7.4 (Holl GCS 25/31:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-7-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.7.5Holl GCS 25/31:329
ἐν τούτῳ δὲ μόνον Πρὸς Ἰουδαίους διαφέρονται καὶ Χριστιανούς, Ἰουδαίοις μὲν μὴ συμφωνοῦντες διὰ τὸ εἰς Χριστὸν πεπιστευκέναι, Χριστιανοῖς δὲ μὴ ὁμογνωμονοῦντες διὰ τὸ ἔτι νόμω πεπεδῆσθαι, περιτομῇ τε καὶ σαββάτῳ καὶ τοῖς ἄλλοις.
en toutǭ de monon Pros Ioudaious diapherontai kai Christianous, Ioudaiois men mē symphōnountes dia to eis Christon pepisteukenai, Christianois de mē homognōmonountes dia to eti nomō pepedēsthai, peritomę̄ te kai sabbatǭ kai tois allois.
They differ from Jews and Christians in this alone: they disagree with the Jews because they have believed in Christ, and they are not of one mind with the Christians because they are still fettered by the law — circumcision, the sabbath, and the rest.
Notes and citation
Summary: They differ from Jews by faith in Christ and from Christians by keeping the law.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 29.7.5 (Holl GCS 25/31:329; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-7-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.7.6Holl GCS 25/31:329–330
περὶ Χριστοῦ δὲ οὐκ οἶδʼ εἰπεῖν, εἰ καὶ αὐτοὶ τῇ τῶν προειρημένων περὶ Κήρινθον καὶ Μήρινθον μοχθηρίᾳ ἀχθέντες ψιλὸν ἄνθρωπον νομίζουσιν ἤ καθὼς ἡ ἀλήθεια ἔχει διὰ πνεύματος ἀγίου γεγεννῆσθαι ἐκ Μαρίας διαβεβαιοῦνται.
peri Christou de ouk oidʼ eipein, ei kai autoi tę̄ tōn proeirēmenōn peri Kērinthon kai Mērinthon mochthērią achthentes psilon anthrōpon nomizousin ē kathōs hē alētheia echei dia pneumatos agiou gegennēsthai ek Marias diabebaiountai.
About Christ I cannot say whether they too, led away by the wickedness of those mentioned before, the followers of Cerinthus and Merinthus, regard him as a mere man, or whether, as the truth is, they affirm that he was born of Mary through the Holy Spirit.
Notes and citation
Summary: Epiphanius does not know their view of Christ's birth.
- Epiphanius states his own uncertainty here.
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): Χρι- στοῦ → Χριστοῦ.
Topics: Christology, Heresy
Cite (SBL): Epiphanius, Pan. 29.7.6 (Holl GCS 25/31:329–330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-7-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.7.7Holl GCS 25/31:330
ἔστιν δὲ αὕτη ἡ αἱρεσις ἡ Ναζωραίων ἐν τῇ Βεροιαίων περὶ τὴν Κοίλην Συρίαν καὶ ἐν τῇ Δεκαπόλει περὶ τὰ τῆς Πέλλης μέρη καὶ ἐν τῇ Βασανίτιδι ἐν τῇ λεγομένῃ Κωκάβῃ, Χωχάβῃ δὲ Ἑβραϊστὶ λεγομένῃ.
estin de hautē hē hairesis hē Nazōraiōn en tę̄ Beroiaiōn peri tēn Koilēn Syrian kai en tę̄ Dekapolei peri ta tēs Pellēs merē kai en tę̄ Basanitidi en tę̄ legomenę̄ Kōkabę̄, Chōchabę̄ de Hebraïsti legomenę̄.
This heresy of the Nazoraeans is found in the region of Beroea near Coele-Syria, in the Decapolis around the parts of Pella, and in Bashanitis in the place called Kokabe — called Chochabe in Hebrew.
Notes and citation
Summary: Where the Nazoraeans live.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 29.7.7 (Holl GCS 25/31:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-7-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.7.8Holl GCS 25/31:330
ἐκεῖθεν γὰρ ἡ ἀρχὴ γέγονε, μετὰ τὴν ἀπὸ τῶν Ἱεροσολύμων μετάστασιν πάντων τῶν μαθητῶν ἐν Πέλλῃ ᾠκηκότων, Χριστοῦ φήσαντος καταλεῖψαι τὰ Ἱεροσόλυμα καὶ ἀναχωρῆσαι διʼ ἥν ἤμελλε πάσχειν πολιορκίαν. καὶ ἐκ τῆς τοιαύτης ὑποθέσεως τὴν Περαίαν οἰκήσαντες ἑκεῖσε, ὡς ἔφην, διέτριβον. ἐντεῦθεν κατὰ τοὺς Ναζωραίους αἵρεσις ἴσχεν τὴν ἀρχήν.
ekeithen gar hē archē gegone, meta tēn apo tōn Hierosolymōn metastasin pantōn tōn mathētōn en Pellę̄ ǭkēkotōn, Christou phēsantos kataleipsai ta Hierosolyma kai anachōrēsai diʼ hēn ēmelle paschein poliorkian. kai ek tēs toiautēs hypotheseōs tēn Peraian oikēsantes hekeise, hōs ephēn, dietribon. enteuthen kata tous Nazōraious hairesis ischen tēn archēn.
For that is where it began, after all the disciples had moved from Jerusalem and lived in Pella, since Christ had told them to leave Jerusalem and withdraw because of the siege it was about to suffer. And on this account they settled in Peraea and lived there, as I said. From there the Nazoraean heresy had its beginning.
Luke 21:20 (allusion, medium confidence) · Luke 21:21 (allusion, medium confidence)
Notes and citation
Summary: The sect began among believers who fled Jerusalem to Pella.
- The flight to Pella is also told by Eusebius, Hist. eccl. 3.5.3. Christ's warning alludes to Luke 21:20–21.
Notes on the original text
- Digital text corrected (OCR letter error; repeated syllables): ἀναχωρῆσαι χωρῆσαι → ἀναχωρῆσαι; ὑποδέσεως → ὑποθέσεως; ἐντεῦθεν τεῦθεν → ἐντεῦθεν.
Extrabiblical texts: Eusebius, Hist. eccl. 3.5.3 (Church History; echo)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 29.7.8 (Holl GCS 25/31:330; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-7-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 29, chapter 8
29.8.1Holl GCS 25/31:330–331
8. Πεπλάνηνται δὲ καὶ οὗτοι περιτομὴν αὐχοῦντες, καὶ ἔτι οἱ τοιοῦτοι »ὑπὸ κατάραν εἰσί‘, μὴ δυνάμενοι τὸν νόμον πληρῶσαι. πῶς γὰρ δυνήσονται πληροῦν τὰ ἐν τῷ νόμῳ εἰρημένα, ὅτι τρὶς τοῦ ἔτους ὀφθήσῃ ἐνώπιον κυρίου τοῦ θεοῦ σου, κατά τε τὰ Ἄζυμα καὶ Σκηνοπηγίαν καὶ τὴν Πεντηκοστήν‘, ἐν τῷ τόπῳ Ἱεροσολύμων.
8. Peplanēntai de kai houtoi peritomēn auchountes, kai eti hoi toioutoi »hypo kataran eisi‘, mē dynamenoi ton nomon plērōsai. pōs gar dynēsontai plēroun ta en tǭ nomǭ eirēmena, hoti tris tou etous ophthēsę̄ enōpion kyriou tou theou sou, kata te ta Azyma kai Skēnopēgian kai tēn Pentēkostēn‘, en tǭ topǭ Hierosolymōn.
8. These too have gone astray in boasting of circumcision, and such people are still “under a curse,” since they cannot fulfil the law. For how will they be able to fulfil what is said in the law, “Three times a year you shall appear before the Lord your God, at Unleavened Bread, Tabernacles, and Pentecost,” in the place, Jerusalem?
Gal 3:10 (quotation, high confidence) · Deut 16:16 (quotation, high confidence)
Notes and citation
Summary: Keeping the law is now impossible, so its observers are under a curse.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 29.8.1 (Holl GCS 25/31:330–331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-8-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.8.2Holl GCS 25/31:331
ἀποκλεισθέντος γὰρ τοῦ τόπου καὶ τῶν ἐν τῷ νόμῳ μὴ δυναμένων πληροῦσθαι, παντὶ τῷ νοῦν ἔχοντι σαφὲς ἄν εἴη ὅτι Χριστὸς ἠλθεν πληρωτὴς τοῦ νόμου, οὐ τὸν νόμον καταλύσων, ἀλλὰ τὸν νόμον πληρώσων, καὶ ἀφελεῖν τὴν κατάραν τὴν κατὰ τῆς παραβάσεως τοῦ νόμου ὁρισθεῖσαν.
apokleisthentos gar tou topou kai tōn en tǭ nomǭ mē dynamenōn plērousthai, panti tǭ noun echonti saphes an eiē hoti Christos ēlthen plērōtēs tou nomou, ou ton nomon katalysōn, alla ton nomon plērōsōn, kai aphelein tēn kataran tēn kata tēs parabaseōs tou nomou horistheisan.
For since the place has been closed off and the things in the law cannot be fulfilled, it would be clear to anyone with sense that Christ came as the fulfiller of the law, not to abolish the law but to fulfil it, and to take away the curse laid down against transgression of the law.
Matt 5:17 (allusion, high confidence) · Gal 3:13 (allusion, high confidence)
Notes and citation
Summary: Christ came to fulfil the law and remove its curse.
Cite (SBL): Epiphanius, Pan. 29.8.2 (Holl GCS 25/31:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-8-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.8.3Holl GCS 25/31:331
μετὰ γὰρ τὸ ἐντείλασθαι τὸν Μωυσέα πᾶσαν ἐντολὴν ἠλθεν ἐπὶ τὸ τέρμα τῆς βίβλου καὶ συνέκλεισε τὸ πᾶν εἰς κατάραν‘ λέγων »ἐπικατάρατος ὃς οὐκ ἐμμένει πᾶσι τοῖς γεγραμμένοις λόγοις ἐν τῷ βιβλίῳ τούτῳ τοῦ ποιῆσαι αὐτούς‘.
meta gar to enteilasthai ton Mōysea pasan entolēn ēlthen epi to terma tēs biblou kai synekleise to pan eis kataran‘ legōn »epikataratos hos ouk emmenei pasi tois gegrammenois logois en tǭ bibliǭ toutǭ tou poiēsai autous‘.
For after Moses had given every commandment, he came to the end of the book and shut the whole up under a curse, saying, “Cursed is he who does not abide by all the words written in this book, to do them.”
Deut 27:26 (quotation, high confidence) · Gal 3:10 (quotation, medium confidence)
Notes and citation
Summary: Moses closed the law with a curse.
- Deut 27:26, in the form quoted in Gal 3:10.
Cite (SBL): Epiphanius, Pan. 29.8.3 (Holl GCS 25/31:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-8-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.8.4Holl GCS 25/31:331
ἠλθεν οὑν λύων μὲν τὰ πεπεδημένα δεσμοῖς τῆς κατάρας, χαριζόμενος δὲ ἡμῖν ἀντὶ τῶν μικρῶν τῶν μὴ δυναμένων πληροῦσθαι τὰ μείζονα καὶ οὐ μαχόμενα θάτερον θατέρῳ πρὸς τὴν τοῦ ἔργου πλήρωσιν ὡς τὰ πρότερα·
ēlthen houn lyōn men ta pepedēmena desmois tēs kataras, charizomenos de hēmin anti tōn mikrōn tōn mē dynamenōn plērousthai ta meizona kai ou machomena thateron thaterǭ pros tēn tou ergou plērōsin hōs ta protera;
So he came to loose what was bound in the fetters of the curse, and to give us, in place of the small things which could not be fulfilled, the greater things, which do not conflict with one another in their fulfilment in practice, as the former did.
Notes and citation
Summary: Christ replaced the unfulfillable law with greater gifts.
Cite (SBL): Epiphanius, Pan. 29.8.4 (Holl GCS 25/31:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-8-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.8.5Holl GCS 25/31:331
αὔτως γὰρ κατὰ πᾶσαν αἵρεσιν φθάνοντες ἐν τῇ περὶ σαββατισμοῦ καὶ περιτομῆς καὶ τῶν ἄλλων σχέσει πολλάκις ἐπειργασάμεθα, πῶς ὁ κύριος ἡμῖν τὰ ἐντελέστερα κεχάρισται.
autōs gar kata pasan hairesin phthanontes en tę̄ peri sabbatismou kai peritomēs kai tōn allōn schesei pollakis epeirgasametha, pōs ho kyrios hēmin ta entelestera kecharistai.
For thus, going through each heresy, we have often worked out, in treating the sabbath, circumcision, and the rest, how the Lord has given us the more perfect things.
Notes and citation
Summary: The point has been made in earlier chapters.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 29.8.5 (Holl GCS 25/31:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-8-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.8.6Holl GCS 25/31:331
πῶς δὲ οἱ τοιοῦτοι δυνήσονται ἀπολογίαν ἔχειν, μὴ τῷ πνεύματι τῷ ἁγίῳ ὑπακούσαντες τῷ διὰ τῶν ἀποστόλων εἰρηκότι τοῖς ἐξ ἐθνῶν πεπιστευκόσι μὴ βάρος ἐπιτίθεσθαι πλὴν τῶν ἐπάναγχες, ἀπέχεσθαι αἵματος καὶ πνικτοῦ καὶ πορνείας καὶ εἰδωλοθύτου;«
pōs de hoi toioutoi dynēsontai apologian echein, mē tǭ pneumati tǭ hagiǭ hypakousantes tǭ dia tōn apostolōn eirēkoti tois ex ethnōn pepisteukosi mē baros epitithesthai plēn tōn epananches, apechesthai haimatos kai pniktou kai porneias kai eidōlothytou?«
And how will such people be able to make a defence, when they have not obeyed the Holy Spirit, who said through the apostles to those who had believed from among the Gentiles that no burden should be laid upon them except the necessary things: “to abstain from blood, and what is strangled, and sexual immorality, and what is sacrificed to idols”?
Acts 15:28 (quotation, high confidence) · Acts 15:29 (quotation, high confidence)
Notes and citation
Summary: The apostles laid only necessary things on Gentile believers.
Notes on the original text
- Digital text corrected (OCR misreading): ἐξ Μνῶν → ἐξ ἐθνῶν.
Cite (SBL): Epiphanius, Pan. 29.8.6 (Holl GCS 25/31:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-8-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.8.7Holl GCS 25/31:331
πῶς δὲ οὐκ ἐκπεσοῦνται τῆς τοῦ θεοῦ χάριτος, λέγοντος Παύλου τοῦ ἁγίου ἀποστόλου ὅτι ἐὰν περιτέμνησθε, Χριστὸς ὑμᾶς οὐδὲν ὡφελήσει«, »οἵτινες ἐν νόμῳ καυχάσθε, τῆς χάριτος ἐξεπέσατε«;
pōs de ouk ekpesountai tēs tou theou charitos, legontos Paulou tou hagiou apostolou hoti ean peritemnēsthe, Christos hymas ouden hōphelēsei«, »hoitines en nomǭ kauchasthe, tēs charitos exepesate«?
And how will they not fall from the grace of God, when the holy apostle Paul says, “If you are circumcised, Christ will profit you nothing,” and “You who boast in the law have fallen from grace”?
Gal 5:2 (quotation, high confidence) · Gal 5:4 (quotation, high confidence)
Notes and citation
Summary: Paul warns that law-keepers fall from grace.
- Gal 5:2 and 5:4, the second quoted freely.
Notes on the original text
- Digital text corrected (OCR letter omission): ἐξεπέστε → ἐξεπέσατε.
Cite (SBL): Epiphanius, Pan. 29.8.7 (Holl GCS 25/31:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-8-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 29, chapter 9
29.9.1Holl GCS 25/31:331
9. Ἀρκέσει γοῦν καὶ ἐν ταύτῃ τῇ αἱρέσει ἡ διὰ τῆς συντομίας παρʼ ἡμῶν διάλεξις. εὐθυέλεγκτοι γὰρ οἱ τοιοῦτοι καὶ εὐάλωτοι, καὶ Ἰουδαῖοι μᾶλλον καὶ οὐδὲν ἕτερον.
9. Arkesei goun kai en tautę̄ tę̄ hairesei hē dia tēs syntomias parʼ hēmōn dialexis. euthyelenktoi gar hoi toioutoi kai eualōtoi, kai Ioudaioi mallon kai ouden heteron.
9. Our brief discussion will be enough for this heresy too. For such people are easily refuted and easily caught; they are Jews rather, and nothing else.
Notes and citation
Summary: The Nazoraeans are easily refuted.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 29.9.1 (Holl GCS 25/31:331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-9-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.9.2Holl GCS 25/31:331–332
πάνυ δὲ οὗτοι ἐχθροὶ τοῖς Ἰουδαίοις ὑπάρχουσιν. οὐ μόνον γὰρ οἱ τῶν Ἰουδαίων παῖδες πρὸς τούτους κέκτηνται μῖσος, ἀλλὰ καὶ ἀνιστάμενοι ἕωθεν καὶ μέσης ἡμέρας καὶ περὶ τὴν ἑσπέραν, τρὶς τῆς ἡμέρας ὅτε εὐχὰς ἐπιτελοῦσιν ἑαυτοῖς ἐν ταῖς συναγωγαῖς ἐπαρῶνται αὐτοῖς καὶ ἀναθεματίζουσι, τρὶς τῆς ἡμέρας φάσκοντες ὅτι »ἐπικαταράσαι ὁ θεὸς τοὺς Ναζωραίους«.
pany de houtoi echthroi tois Ioudaiois hyparchousin. ou monon gar hoi tōn Ioudaiōn paides pros toutous kektēntai misos, alla kai anistamenoi heōthen kai mesēs hēmeras kai peri tēn hesperan, tris tēs hēmeras hote euchas epitelousin heautois en tais synagōgais eparōntai autois kai anathematizousi, tris tēs hēmeras phaskontes hoti »epikatarasai ho theos tous Nazōraious«.
Yet they are very much hated by the Jews. For not only do the Jews' children hold hatred against them, but the people also stand up at dawn, at midday, and toward evening — three times a day, when they say their prayers in the synagogues — and curse and anathematize them, saying three times a day, “May God curse the Nazoraeans.”
Notes and citation
Summary: The Jews curse the Nazoraeans in their daily prayers.
- Epiphanius's report of the synagogue curse on the Nazoraeans; it is commonly linked with the Birkat ha-minim.
Notes on the original text
- Digital text corrected (OCR letter error): ὑπόρχουσιν → ὑπάρχουσιν.
Cite (SBL): Epiphanius, Pan. 29.9.2 (Holl GCS 25/31:331–332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-9-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.9.3Holl GCS 25/31:332
δῆθεν γὰρ τούτοις περισσότερον ἐνέχουσι, διὰ τὸ ἀπὸ Ἰουδαίων αὐτοὺς ὄντας Ἰησοῦν κηρύσσειν εἶναι <τὸν> Χριστόν, ὅπερ ἐναντίον πρὸς τοὺς ἔτι Ἰουδαίους, τοὺς τὸν Ἰησοῦν μὴ δεξαμένους.
dēthen gar toutois perissoteron enechousi, dia to apo Ioudaiōn autous ontas Iēsoun kēryssein einai <ton> Christon, hoper enantion pros tous eti Ioudaious, tous ton Iēsoun mē dexamenous.
For they are more bitter against them, since, being from the Jews, they preach that Jesus is <the> Christ, which is opposed to those who are still Jews, who have not received Jesus.
Notes and citation
Summary: The reason for the hostility.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 29.9.3 (Holl GCS 25/31:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-9-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.9.4Holl GCS 25/31:332
ἔχουσι δὲ τὸ κατὰ Ματθαῖον εὐαγγέλιον πληρέστατον Ἑβραϊστί. παρʼ αὐτοῖς γὰρ σαφῶς τοῦτο, καθὼς ἐξ ἀρχῆς ἐγράφη, Ἑβραἰκοῖς γράμμασιν ἔτι σῴζεται. οὐκ οἶδα δὲ εἰ καὶ τὰς γενεαλογίας τὰς ἀπὸ τοῦ Ἀβραὰμ ἄχρι Χριστοῦ περιεῖλον.
echousi de to kata Matthaion euangelion plērestaton Hebraïsti. parʼ autois gar saphōs touto, kathōs ex archēs egraphē, Hebraikois grammasin eti sǭzetai. ouk oida de ei kai tas genealogias tas apo tou Abraam achri Christou perieilon.
They have the Gospel according to Matthew in its fullest form, in Hebrew. For among them this is clearly still preserved in Hebrew letters, as it was written from the beginning. But I do not know whether they have also removed the genealogies from Abraham to Christ.
Notes and citation
Summary: They keep a Hebrew Gospel of Matthew.
- Epiphanius's report of a Hebrew Matthew among the Nazoraeans; he says himself that he does not know its full contents.
Topics: Scripture and canon, Heresy
Cite (SBL): Epiphanius, Pan. 29.9.4 (Holl GCS 25/31:332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-9-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
29.9.5Holl GCS 25/31:332–333
ἀλλὰ καὶ ταύτην φωράσαντες ὡς βληχρὸν καὶ ὀδύνης ἐμποιητικὸν διὰ τοῦ ἰοῦ σφηκίον, καταθλάσαντες τε τοῖς τῆς ἀληθείας λόγοις, ἐπὶ τὰς ἐξῆς ἴωμεν, ἐπιπόθητοι, παρὰ θεοῦ αἰτοῦντες τὴν βοήθειαν.
alla kai tautēn phōrasantes hōs blēchron kai odynēs empoiētikon dia tou iou sphēkion, katathlasantes te tois tēs alētheias logois, epi tas exēs iōmen, epipothētoi, para theou aitountes tēn boētheian.
But having detected this one too, like a feeble wasp that causes pain by its venom, and crushed it with the words of truth, let us go on to the next ones, beloved, asking God for help.
Notes and citation
Summary: Epiphanius closes his treatment of the Nazoraeans.
Cite (SBL): Epiphanius, Pan. 29.9.5 (Holl GCS 25/31:332–333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-29-9-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 30, chapter 1
30.1.1Holl GCS 25/31:333
Ἐβίων, ἀφʼ οὗπερ Ἐβιωναῖοι, καθεξῆς ἀκολουθῶν καὶ τὰ ὅμοια τούτοις φρονήσας, πολύμορφον τεράστιον καὶ ὡς εἰπεῖν τῆς μυθευομένης πολυκεφάλου ὕδρας ὀφιώδη μορφὴν ἐν ἑαυτῷ ἀνατυπωσάμενος, πάλιν ἐπανέστη τῷ βίῳ, ἐκ τῆς τούτων μὲν σχολῆς ὑπάρχων, ἕτερα δὲ παρὰ τούτους κηρύττων καὶ ὑφηγούμενος.
Ebiōn, aphʼ houper Ebiōnaioi, kathexēs akolouthōn kai ta homoia toutois phronēsas, polymorphon terastion kai hōs eipein tēs mytheuomenēs polykephalou hydras ophiōdē morphēn en heautǭ anatypōsamenos, palin epanestē tǭ biǭ, ek tēs toutōn men scholēs hyparchōn, hetera de para toutous kēryttōn kai hyphēgoumenos.
Ebion, from whom come the Ebionites, following next in order and holding views like these, rose up again in the world — a monster of many shapes, forming in himself, so to speak, the serpentine shape of the many-headed hydra of legend. He was of their school, yet he preached and taught things different from them.
Notes and citation
Summary: Ebion, founder of the Ebionites, came from the same school.
- Epiphanius, like earlier heresiologists, assumes a founder named Ebion; the name Ebionites comes from the Hebrew for “poor.”
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.1.1 (Holl GCS 25/31:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.1.2Holl GCS 25/31:333
ὡς γὰρ εἴ τις συνάξειεν ἑαυτῷ ἐκ διαφόρων λίθων τιμίων κόσμον καὶ ποικίλης ἐσθῆτος ἔνδυμα καὶ διαφανῶς ἑαυτὸν κοσμήσῃ, οὕτω καὶ οὑτος τὸ ἀνάπαλιν πᾶν ὁτιοῦν δεινὸν καὶ ὀλετήριον καὶ βδελυκτὸν κήρυγμα, ἄμορφόν τε καὶ ἀπίθανον, ζηλίας ἔμπλεον παρʼ ἑκάστης αἱρέσεως λαβὼν ἑαυτὸν ἀνετύπωσεν εἰς ἁπάσας.
hōs gar ei tis synaxeien heautǭ ek diaphorōn lithōn timiōn kosmon kai poikilēs esthētos endyma kai diaphanōs heauton kosmēsę̄, houtō kai houtos to anapalin pan hotioun deinon kai oletērion kai bdelykton kērygma, amorphon te kai apithanon, zēlias empleon parʼ hekastēs haireseōs labōn heauton anetypōsen eis hapasas.
For just as someone might gather for himself an ornament of various precious stones and a garment of many colours, and adorn himself splendidly, so this man, the other way round, took from each heresy every dreadful, destructive, and abominable doctrine — shapeless, unconvincing, full of contentiousness — and modelled himself on them all.
Notes and citation
Summary: Ebion combined the worst of every heresy.
Notes on the original text
- Digital text corrected (OCR letter error): διαψανῶς → διαφανῶς.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.1.2 (Holl GCS 25/31:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.1.3Holl GCS 25/31:333
Σαμαρειτῶν μὲν γὰρ ἔχει τὸ βδελυρόν, Ἰουδαίων δὲ τὸ ὄνομα, Ὀσσαίων καὶ Ναζωραίων καὶ Νασαραίων τὴν γνώμην, Κηρινθιανῶν τὸ εἶδος, Καρποκρατιανῶν τὴν κακοτροπίαν, καὶ Χριστιανῶν βούλεται ἔχειν τὸ ἐπώνυμον μόνον οὐ γὰρ δήπουθεν τήν τε πρᾶξιν καὶ τὴν γνώμην καὶ τὴν γνῶσιν καὶ τὴν τῶν εὐαγγελίων καὶ ἀποστόλων περὶ πίστεως συγκατάθεσιν)·
Samareitōn men gar echei to bdelyron, Ioudaiōn de to onoma, Ossaiōn kai Nazōraiōn kai Nasaraiōn tēn gnōmēn, Kērinthianōn to eidos, Karpokratianōn tēn kakotropian, kai Christianōn bouletai echein to epōnymon monon ou gar dēpouthen tēn te praxin kai tēn gnōmēn kai tēn gnōsin kai tēn tōn euangeliōn kai apostolōn peri pisteōs synkatathesin);
For he has the abominableness of the Samaritans, the name of the Jews, the opinion of the Ossaeans, Nazoraeans, and Nasaraeans, the form of the Cerinthians, the depravity of the Carpocratians; and he wishes to have only the name of the Christians (not, surely, their conduct, opinion, knowledge, and the agreement of the Gospels and apostles about the faith).
Notes and citation
Summary: The Ebionites share traits of many sects.
- Epiphanius's hostile characterization; translated as written.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.1.3 (Holl GCS 25/31:333; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-1-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.1.4Holl GCS 25/31:333–334
μέσος δὲ ὡς εἰπεῖν ἁπάντων τυγχάνων οὐδὲν πέφυκεν, ἀλλὰ ἐπʼ αὐτὸν πληροῦται τὸ γεγραμμένον τό παρʼ ὀλίγον ἐγενόμην ἐν παντὶ κακῷ, μέσον ἐκκλησίας καὶ συναγωγῆς«.
mesos de hōs eipein hapantōn tynchanōn ouden pephyken, alla epʼ auton plēroutai to gegrammenon to parʼ oligon egenomēn en panti kakǭ, meson ekklēsias kai synagōgēs«.
Being, so to speak, in the middle of them all, he is nothing; but in him is fulfilled what is written: “I was almost in every evil, in the midst of the church and the synagogue.”
Prov 5:14 (quotation, high confidence)
Notes and citation
Summary: Ebion stands between church and synagogue.
Notes on the original text
- Digital text corrected (OCR letter error; word split by a line-end hyphen): πέ- φυκεν → πέφυκεν; ἀκκλησίας → ἐκκλησίας.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.1.4 (Holl GCS 25/31:333–334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-1-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.1.5Holl GCS 25/31:334
Σαμαρείτης μὲν γὰρ ὤν διὰ τῆς βδελυρίας τοὔνομα ἀρνεῖται, Ἰουδαῖον δὲ ἑαυτὸν ὁμολογῶν Ἰουδαίοις ἀντίκειται, καίτοι συμφωνῶν αὐτοῖς ἐν μέρει, ὡς ὕστερον ἐν ταῖς περὶ τούτου ἀποδείξεσι τοῦ κατʼ αὐτῶν ἐλέγχου παραστήσομεν, θεοῦ ἐπιβοηθοῦντος.
Samareitēs men gar ōn dia tēs bdelyrias tounoma arneitai, Ioudaion de heauton homologōn Ioudaiois antikeitai, kaitoi symphōnōn autois en merei, hōs hysteron en tais peri toutou apodeixesi tou katʼ autōn elenchou parastēsomen, theou epiboēthountos.
For though he is a Samaritan in his abominableness, he denies the name; and though he confesses himself a Jew, he opposes the Jews, while agreeing with them in part, as we shall show later in the proofs of the refutation against them, with God's help.
Notes and citation
Summary: Ebion is neither Samaritan nor Jew.
Notes on the original text
- Digital text corrected (OCR letter error): ἀποδείφεσι → ἀποδείξεσι; ἀλεγχου → ἐλέγχου.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.1.5 (Holl GCS 25/31:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-1-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 30, chapter 2
30.2.1Holl GCS 25/31:334
2. Οὑτος γὰρ ὁ Ἐβίων σύγχρονος μὲν τούτων ὑπῆρχεν, ἀπʼ αὐτῶν δὲ σὺν αὐτοῖς <ὤν> ὁρμᾶται.
2. Houtos gar ho Ebiōn synchronos men toutōn hypērchen, apʼ autōn de syn autois <ōn> hormatai.
2. For this Ebion was their contemporary, and set out from them, <being> with them.
Notes and citation
Summary: Ebion came from the Nazoraeans.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.2.1 (Holl GCS 25/31:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-2-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.2.2Holl GCS 25/31:334
τὰ πρῶτα δὲ ἐκ παρατριβῆς καὶ σπέρματος ἀνδρός, τουτέστι τοῦ Ἰωσήφ, τὸν Χριστὸν γεγεννῆσθαι ἔλεγεν· ὡς καὶ ἤδη ἡμῖν προείρηται ὅτι τὰ ἵσα τοῖς ἄλλοις ἐν ἅπασι φρονῶν ἐν τούτῳ μόνῳ διεφέρετο, ἐν τῷ τῷ νόμῳ τοῦ Ἰουδαϊσμοῦ προσανέχειν κατὰ σαββατισμὸν καὶ κατὰ τὴν περιτομὴν καὶ κατὰ τὰ ἄλλα πάντα, ὅσαπερ παρὰ Ἰουδαίοις καὶ Σαμαρείταις ἐπιτελεῖται.
ta prōta de ek paratribēs kai spermatos andros, toutesti tou Iōsēph, ton Christon gegennēsthai elegen; hōs kai ēdē hēmin proeirētai hoti ta hisa tois allois en hapasi phronōn en toutǭ monǭ diephereto, en tǭ tǭ nomǭ tou Ioudaïsmou prosanechein kata sabbatismon kai kata tēn peritomēn kai kata ta alla panta, hosaper para Ioudaiois kai Samareitais epiteleitai.
At first he said that Christ was born of intercourse and the seed of a man, that is, of Joseph. As we have already said, he held the same views as the others in everything and differed in this alone: that he adhered to the law of Judaism in sabbath-keeping, circumcision, and everything else practised among the Jews and Samaritans.
Notes and citation
Summary: Ebion held that Christ was Joseph's son and kept the Jewish law.
- Epiphanius reports the Ebionite view to refute it.
Notes on the original text
- Digital text corrected (OCR letter omission): ὅσαπρ → ὅσαπερ.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 30.2.2 (Holl GCS 25/31:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-2-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.2.3Holl GCS 25/31:334
ἔτι δὲ πλείω οὗτος παρὰ τοὺς Ἰουδαίους ὁμοίως τοῖς Σαμαρείταις διαπράττεται. προσέθετο γὰρ τὸ παρατηρεῖσθαι ἅπτεσθαί τινος τῶν ἀλλοεθνῶν καθʼ ἑκάστην δὲ ἡμέραν,
eti de pleiō houtos para tous Ioudaious homoiōs tois Samareitais diaprattetai. prosetheto gar to paratēreisthai haptesthai tinos tōn alloethnōn kathʼ hekastēn de hēmeran,
And he does still more than the Jews, like the Samaritans. For he added the rule to beware of touching any foreigner; and every day,
Notes and citation
Summary: Ebion avoided contact with Gentiles.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.2.3 (Holl GCS 25/31:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-2-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.2.4Holl GCS 25/31:334
εἴ ποτε γυναικὶ συναφθείη καὶ ᾖ ἀπʼ αὐτῆς, βαπτίζεσθαι ἐν τοῖς ὕδασιν, εἴ που δἂν εὐποροίη ἢ θαλάσσης ἢ ἄλλων ὑδάτων.
ei pote gynaiki synaphtheiē kai ę̄ apʼ autēs, baptizesthai en tois hydasin, ei pou dan euporoiē ē thalassēs ē allōn hydatōn.
if he had intercourse with a woman and left her, he was to be baptized in water, wherever he could find it, the sea or other water.
Lev 15:18 (allusion, medium confidence)
Notes and citation
Summary: Ebionites washed after intercourse.
- βαπτίζεσθαι here means ritual immersion, not Christian baptism.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.2.4 (Holl GCS 25/31:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-2-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.2.5Holl GCS 25/31:334
ἀλλὰ καὶ εἰ συναντήσειέν τινι ἀνιὼν ἀπὸ τῆς τῶν ὑδάτων καταδύσεως καὶ βαπτισμοῦ, ὡσαύτως πάλιν ἀνατρέχει βαπτίζεσθαι, πολλάκις καὶ σὺν τοῖς ἱματίοις.
alla kai ei synantēseien tini aniōn apo tēs tōn hydatōn katadyseōs kai baptismou, hōsautōs palin anatrechei baptizesthai, pollakis kai syn tois himatiois.
And if he met anyone as he came up from immersing himself in the water and bathing, he would run back again in the same way to bathe, often with his clothes on.
Notes and citation
Summary: They repeated their washings after any contact.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.2.5 (Holl GCS 25/31:334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-2-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.2.6Holl GCS 25/31:334–335
τὰ νῦν δὲ ἀπηγόρευται παντάπασι παρʼ αὐτοῖς παρθενία τε καὶ ἐγκράτεια, ὡς καὶ παρὰ ταῖς ἄλλαις ταῖς ὁμοίαις ταύτῃ αἱρέσεσι. ποτὲ γὰρ παρθενίαν ἐσεμνύνοντο, δῆθεν διὰ τὸν Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου· > καὶ τὰ αὐτῶν συγγράμματα πρεσβυτέροις καὶ παρθένοις γράφουσι.
ta nyn de apēgoreutai pantapasi parʼ autois parthenia te kai enkrateia, hōs kai para tais allais tais homoiais tautę̄ hairesesi. pote gar parthenian esemnynonto, dēthen dia ton Iakōbon ton adelphon tou kyriou; > kai ta autōn syngrammata presbyterois kai parthenois graphousi.
But now virginity and continence are entirely forbidden among them, as also among the other heresies like this one. For at one time they prided themselves on virginity, supposedly because of James the Lord's brother; … and they address their writings to presbyters and virgins.
Notes and citation
Summary: The Ebionites once honoured virginity but now forbid it.
- A word or phrase seems to be missing before the last clause (marked by a stray sign in the digital text).
Notes on the original text
- Digital text corrected (word split by a line-end hyphen): παρ- θενίαν → παρθενίαν.
Cite (SBL): Epiphanius, Pan. 30.2.6 (Holl GCS 25/31:334–335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-2-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.2.7Holl GCS 25/31:335
γέγονε δὲ ἡ ἀρχὴ τούτων μετὰ τὴν τῶν Ἱεροσολύμων ἅλωσιν. ἐπειδὴ γὰρ πάντες οἱ εἰς Χριστὸν πεπιστευκότες τὴν Περαίαν κατʼ ἐκεῖνο καιροῦ κατᾠκησαν τὸ πλεῖστον, ἐν Πέλλῃ τινὶ πόλει καλουμένῃ τῆς Δεκαπόλεως τῆς ἐν τῷ εὐαγγελίῳ γεγραμμένης πλησίον τῆς Βαταναίας καὶ Βασανίτιδος χώρας, τὸ τηνικαῦτα ἐκεῖ μεταναστάντων καὶ ἐκεῖσε διατριβόντων αὐτῶν, γέγονεν ἐκ τούτου πρόφασις τῷ Ἐβίωνι.
gegone de hē archē toutōn meta tēn tōn Hierosolymōn halōsin. epeidē gar pantes hoi eis Christon pepisteukotes tēn Peraian katʼ ekeino kairou katǭkēsan to pleiston, en Pellę̄ tini polei kaloumenę̄ tēs Dekapoleōs tēs en tǭ euangeliǭ gegrammenēs plēsion tēs Batanaias kai Basanitidos chōras, to tēnikauta ekei metanastantōn kai ekeise diatribontōn autōn, gegonen ek toutou prophasis tǭ Ebiōni.
Their beginning came after the capture of Jerusalem. For since all who had believed in Christ had at that time for the most part settled in Peraea, in a city called Pella, of the Decapolis mentioned in the Gospel, near Batanaea and the region of Bashanitis, when they had moved there then and were living there, this gave Ebion his opportunity.
Mark 5:20 (allusion, low confidence)
Notes and citation
Summary: The Ebionites arose among the refugees at Pella.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.2.7 (Holl GCS 25/31:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-2-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.2.8Holl GCS 25/31:335
καὶ ἄρχεται μὲν τὴν κατοίκησιν ἔχειν έν Κωκάβῃ τινὶ κώμῃ ἐπὶ τὰ μέρη τῆς Καρναὶμ τῆς καὶ Ἀσταρὼθ ἐν τῇ Βασανίτιδι χώρᾳ, ὡς ἡ ἐλθοῦσα εἰς ἡμᾶς γνῶσις περιέχει. ἔνθεν ἄρχεται τῆς κακῆς αὐτοῦ διδασκαλίας, ὅθεν δῆθεν καὶ οἱ Ναζωραῖοι, οἳ ἄνω μοι προδεδήλωνται.
kai archetai men tēn katoikēsin echein en Kōkabę̄ tini kōmę̄ epi ta merē tēs Karnaim tēs kai Astarōth en tę̄ Basanitidi chōrą, hōs hē elthousa eis hēmas gnōsis periechei. enthen archetai tēs kakēs autou didaskalias, hothen dēthen kai hoi Nazōraioi, hoi anō moi prodedēlōntai.
And he began to live in a village called Kokabe, in the parts of Karnaim, also called Ashtaroth, in the region of Bashanitis, as the information that has reached us contains. From there he began his evil teaching — the same place, it seems, as the Nazoraeans whom I described above.
Notes and citation
Summary: Ebion lived at Kokabe in Bashan.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.2.8 (Holl GCS 25/31:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-2-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.2.9Holl GCS 25/31:335
συναφθεὶς γὰρ οὑτος ἐκείνοις καὶ ἐκεῖνοι τούτῳ, ἑκάτερος ἀπὸ τῆς ἑαυτοῦ μοχθηρίας τῷ ἑτέρῳ μετέδωκε. καὶ διαφέρονται μὲν ἕτερος πρὸς τὸν ἕτερον κατά τι, ἐν δὲ τῇ κακονοίᾳ ἀλλήλους ἀπεμάξαντο. ἥδη δέ μοι καὶ ἐν ἄλλοις λόγοις καὶ κατὰ τὰς ἄλλας αἱρέσεις περὶ τῆς τοποθεσίας Κωκάβων καὶ τῆς Ἀραβίας διὰ πλάτους εἴρηται.
synaphtheis gar houtos ekeinois kai ekeinoi toutǭ, hekateros apo tēs heautou mochthērias tǭ heterǭ metedōke. kai diapherontai men heteros pros ton heteron kata ti, en de tę̄ kakonoią allēlous apemaxanto. hēdē de moi kai en allois logois kai kata tas allas haireseis peri tēs topothesias Kōkabōn kai tēs Arabias dia platous eirētai.
For he joined them and they him, and each gave the other a share of his own wickedness. They differ from one another in some respect, but in their malice they have taken each other's impress. I have already spoken at length in other works, and on the other heresies, about the location of Kokabe and of Arabia.
Notes and citation
Summary: The Ebionites and Nazoraeans influenced each other.
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.2.9 (Holl GCS 25/31:335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-2-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
Haer. 30, chapter 3
30.3.1Holl GCS 25/31:335–336
3. Καὶ τὸ μὲν πρῶτον οὗτος ὁ Ἐβίων, ὡς ἔφην, Χριστὸν ἐκ σπέρματος ἀνδρός, τουτέστι τοῦ Ἰωσήφ, ὡρίζετο· ἐκ χρόνου δέ τινος καὶ δεῦρο οἱ αὐτοῦ, ὡς εἰς ἀσύστατον καὶ ἀμήχανον τρέψαντες τὸν ἴδιον νοῦν ἄλλοι ἄλλως παρʼ αὐτοῖς περὶ Χριστοῦ διηγοῦνται·
3. Kai to men prōton houtos ho Ebiōn, hōs ephēn, Christon ek spermatos andros, toutesti tou Iōsēph, hōrizeto; ek chronou de tinos kai deuro hoi autou, hōs eis asystaton kai amēchanon trepsantes ton idion noun alloi allōs parʼ autois peri Christou diēgountai;
3. And at first this Ebion, as I said, defined Christ as from the seed of a man, that is, of Joseph. But from a certain time up to now his followers, as if turning their own mind to what is incoherent and impossible, give different accounts of Christ among themselves, one this way and another that.
Notes and citation
Summary: Later Ebionites disagree about Christ.
Notes on the original text
- Digital text corrected (OCR misreading): οἇτος → οὗτος.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 30.3.1 (Holl GCS 25/31:335–336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-3-1). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.3.2Holl GCS 25/31:336
τάχα δὲ οἶμαι ἀπὸ τοῦ συναφθῆναι αὐτοῖς Ἠλξαῖον τὸν ψευδοπροφήτην τὸν παρὰ τοῖς Σαμψηνοῖς καὶ Ὀσσηνοῖς καὶ Ἐλκεσαίοις καλουμένοις <τὸν προδεδηλωμένον> ὡς ἐκεῖνος φαντασίαν τινὰ διηγοῦνται καὶ περὶ πνεύματος ἁγίου.
tacha de oimai apo tou synaphthēnai autois Ēlxaion ton pseudoprophētēn ton para tois Sampsēnois kai Ossēnois kai Elkesaiois kaloumenois <ton prodedēlōmenon> hōs ekeinos phantasian tina diēgountai kai peri pneumatos hagiou.
Perhaps, I think, because Elxai the false prophet joined them — the one among those called Sampsaeans, Ossaeans, and Elkesaites, <whom I described before> — they, like him, relate some fantasy about the Holy Spirit as well.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Elxai's influence changed Ebionite teaching.
- Epiphanius offers this as his own conjecture (“I think”). Elxai is treated in Panarion 19 and 53.
Notes on the original text
- Digital text corrected (misplaced breathing): αὑτοῖς Ἠλξαῖον → αὐτοῖς Ἠλξαῖον.
Extrabiblical texts: Elchasai (Book of Elchasai; quotation)
Topics: Heresy
Cite (SBL): Epiphanius, Pan. 30.3.2 (Holl GCS 25/31:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-3-2). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.3.3Holl GCS 25/31:336
τινὲς γὰρ ἐξ αὐτῶν καὶ Ἀδὰμ τὸν Χριστὸν εἶναι λέγουσιν, τὸν πρῶτόν τε πλασθέντα καὶ ἐμφυσηθέντα ἀπὸ τῆς τοῦ θεοῦ ἐπιπνοίας.
tines gar ex autōn kai Adam ton Christon einai legousin, ton prōton te plasthenta kai emphysēthenta apo tēs tou theou epipnoias.
For some of them even say that Christ is Adam, the one first formed and breathed into by the inspiration of God.
Gen 2:7 (allusion, high confidence)
Notes and citation
Summary: Some Ebionites identify Christ with Adam.
Notes on the original text
- Digital text corrected (OCR letter omission): λέουσιν → λέγουσιν.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 30.3.3 (Holl GCS 25/31:336; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-3-3). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.3.4Holl GCS 25/31:336–337
ἄλλοι δὲ ἐν αὐτοῖς λέγουσιν ἄνωθεν μὲν αὐτὸν ὄντα πρὸ πάντων δὲ αὐτὸν κτισθέντα, πνεῦμα ὄντα καὶ ὑπὲρ άγγέλους ὄντα πάντων τε κυριεύοντα, καὶ Χριστὸν λέγεσθαι, τὸν ἐκεῖσε δὲ αἰῶνα κεκληρῶσθαι·
alloi de en autois legousin anōthen men auton onta pro pantōn de auton ktisthenta, pneuma onta kai hyper angelous onta pantōn te kyrieuonta, kai Christon legesthai, ton ekeise de aiōna keklērōsthai;
Others among them say that he is from above, created before all things, being a spirit, above the angels and lord of all, and that he is called Christ, and that the world there has been allotted to him;
Notes and citation
Summary: Others call Christ a created spirit above the angels.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 30.3.4 (Holl GCS 25/31:336–337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-3-4). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.3.5Holl GCS 25/31:337
ἔρχεσθαι δὲ ἐνταῦθα ὅτε βούλεται, ὡς καὶ ἐν τῷ Ἀδὰμ ἦλθε καὶ τοῖς πατριάρχαις ἐφαίνετο ἐνδυόμενος τὸ σῶμα· πρὸς Ἀβραὰμ δὲ ἐλθὼν καὶ Ἰσαὰκ καὶ Ἰακὼβ ὁ αὐτὸς ἐπʼ ἐσχάτων τῶν ἡμερῶν ἦλθεν καὶ αὐτὸ τὸ σῶμα τοῦ Ἀδὰμ ἐνεδύσατο καὶ ὤφθη ἀνθρώποις καὶ ἐσταυρώθη καὶ ἀνέστη καὶ ἀνῆλθεν.
erchesthai de entautha hote bouletai, hōs kai en tǭ Adam ēlthe kai tois patriarchais ephaineto endyomenos to sōma; pros Abraam de elthōn kai Isaak kai Iakōb ho autos epʼ eschatōn tōn hēmerōn ēlthen kai auto to sōma tou Adam enedysato kai ōphthē anthrōpois kai estaurōthē kai anestē kai anēlthen.
and that he comes here when he wishes, as he came in Adam and appeared to the patriarchs, putting on the body; and that having come to Abraham, Isaac, and Jacob, the same one came at the end of the days and put on Adam's very body, and was seen by human beings, and was crucified, and rose, and ascended.
Notes and citation
Summary: Some Ebionites say Christ came repeatedly, finally in Adam's body.
- A view of the “true prophet” like that of the Pseudo-Clementines; Epiphanius reports it to reject it.
Notes on the original text
- Digital text corrected (OCR letter error): Ἰσκὼβ → Ἰακὼβ.
Extrabiblical texts: Ps.-Clem. Hom. 3.20 (Homilies; echo)
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 30.3.5 (Holl GCS 25/31:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-3-5). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.3.6Holl GCS 25/31:337
πάλιν δὲ ὅτε βούλονται λέγουσιν· οὐχί, ἀλλὰ εἰς αὐτὸν ἡλθε τὸ πνεῦμα ὅπερ ἐστὶν ὁ Χριστὸς καὶ ἐνεδύσατο αὐτὸν τὸν Ἰησοῦν καλούμενον. καὶ πολλὴ παρʼ αὐτοῖς σξλιτωσις, ἄλλοτε ἄλλως καὶ ἄλλως αὐτὸν ὑποτιθεμένοις.
palin de hote boulontai legousin; ouchi, alla eis auton hēlthe to pneuma hoper estin ho Christos kai enedysato auton ton Iēsoun kaloumenon. kai pollē parʼ autois sxlitōsis, allote allōs kai allōs auton hypotithemenois.
But again, when they wish, they say: “No; rather, the Spirit, which is the Christ, came into him and put on him who is called Jesus.” And there is much confusion among them, since they suppose him to be now one thing and now another.
Notes and citation
Summary: Other Ebionites say the Spirit-Christ came upon Jesus.
- The printed word σξλιτωσις is garbled; “confusion” is required by the context.
Topics: Heresy, Christology
Cite (SBL): Epiphanius, Pan. 30.3.6 (Holl GCS 25/31:337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-3-6). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.3.7Holl GCS 25/31:337–338
καὶ δέχονται μὲν καὶ αὑτοὶ τὸ κατὰ Ματθαῖον εύαγγέλιον. τούτῳ γὰρ καὶ αύτοί, ὡς καὶ οἱ κατὰ Κήρινθον καὶ Μήρινθον χρῶνται μόνῳ. καλοῦσι δὲ αὐτὸ κατὰ Ἑβραίους, ὡς τὰ ἀληθῆ ἔστιν εἰπεῖν, ὅτι Ματθαῖος μόνος Ἑβραϊστὶ καὶ Ἑβραϊκοῖς γράμμασιν ἐν τῇ καινῇ διαθήκῃ ἐποιήσατο τὴν τοῦ εὐαγγελίου ἔκθεσίν τε καὶ κήρυγμα.
kai dechontai men kai hautoi to kata Matthaion euangelion. toutǭ gar kai autoi, hōs kai hoi kata Kērinthon kai Mērinthon chrōntai monǭ. kalousi de auto kata Hebraious, hōs ta alēthē estin eipein, hoti Matthaios monos Hebraïsti kai Hebraïkois grammasin en tę̄ kainę̄ diathēkę̄ epoiēsato tēn tou euangeliou ekthesin te kai kērygma.
They too accept the Gospel according to Matthew. For they too, like the followers of Cerinthus and Merinthus, use it alone. They call it “according to the Hebrews,” as indeed one may truly say, since Matthew alone in the new covenant set out the exposition and proclamation of the Gospel in Hebrew and in Hebrew letters.
Notes and citation
Summary: The Ebionites use only Matthew, which they call the Gospel according to the Hebrews.
- Epiphanius identifies the Ebionites' gospel with Hebrew Matthew; the passages he quotes later (30.13–22) come from a Greek gospel harmony that modern scholars call the Gospel of the Ebionites.
Notes on the original text
- Digital text corrected (missing breathing): Εβραίους → Ἑβραίους.
Topics: Heresy, Scripture and canon
Cite (SBL): Epiphanius, Pan. 30.3.7 (Holl GCS 25/31:337–338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-3-7). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.3.8Holl GCS 25/31:338
ἤδη δέ που καί τινες πάλιν ἔφασαν καὶ ἀπὸ τῆς Ἑλληνικῆς διαλέκτου τὸ κατὰ Ἰωάννην μεταληφθὲν εἰς Ἑβραΐδα ἐμφέρεσθαι ἐν τοῖς τῶν Ἰουδαίων γαζοφυλακίοις, φημὶ δὲ τοῖς ἐν Τιβεριάδι, καὶ ἐναποκεῖσθαι ἐν ἀποκρύφοις. ὥς τινες τῶν ἀπὸ Ἰουδαίων πεπιστευκότων ὑφηγήσαντο ἡμῖν κατὰ λεπτότητα·
ēdē de pou kai tines palin ephasan kai apo tēs Hellēnikēs dialektou to kata Iōannēn metalēphthen eis Hebraïda empheresthai en tois tōn Ioudaiōn gazophylakiois, phēmi de tois en Tiberiadi, kai enapokeisthai en apokryphois. hōs tines tōn apo Ioudaiōn pepisteukotōn hyphēgēsanto hēmin kata leptotēta;
And some have also said that the Gospel according to John, translated from the Greek language into Hebrew, is found in the treasuries of the Jews — I mean those in Tiberias — and is stored there among the hidden books, as some of those who have believed from among the Jews have related to us in detail.
Notes and citation
Summary: A Hebrew version of John is said to be stored at Tiberias.
- Epiphanius passes on a report from Jewish converts.
Notes on the original text
- Digital text corrected (OCR letter error; word split by a line-end hyphen): δια- λέκτου → διαλέκτου; μεταληγθὲν → μεταληφθὲν.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 30.3.8 (Holl GCS 25/31:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-3-8). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.
30.3.9Holl GCS 25/31:338
οὐ μὴν ἀλλὰ καὶ τῶν Πράξεων τῶν ἀποστόλων τὴν βίβλον ὡσαύτως ἀπὸ Ἑλλάδος γλώσσης εἰς Ἑβραΐδα μεταληφθεῖσαν λόγος ἔχει ἐκεῖσε κεῖσθαι ἐν τοῖς γαζοφυλακίοις, ὡς καὶ ἀπὸ τούτου τοὺς ἀναγνόντας Ἰουδαίους τοὺς ἡμῖν ὑφηγησαμένους εἰς Χριστὸν πεπιστευκέναι.
ou mēn alla kai tōn Praxeōn tōn apostolōn tēn biblon hōsautōs apo Hellados glōssēs eis Hebraïda metalēphtheisan logos echei ekeise keisthai en tois gazophylakiois, hōs kai apo toutou tous anagnontas Ioudaious tous hēmin hyphēgēsamenous eis Christon pepisteukenai.
Moreover, it is said that the book of the Acts of the Apostles, likewise translated from the Greek tongue into Hebrew, is kept there in the treasuries, so that the Jews who related this to us came to believe in Christ from reading it.
Notes and citation
Summary: A Hebrew Acts is said to be there too.
Topics: Scripture and canon
Cite (SBL): Epiphanius, Pan. 30.3.9 (Holl GCS 25/31:338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/epiphanius-panarion/28-7-1/#p-30-3-9). (abbreviation not yet checked)
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Translation: Translated by Claude from Holl's Greek text (GCS 25, 1915; GCS 31, 1922); no public-domain English or FOTC translation exists, so each batch was re-read against the Greek.